INTRODUCTION The modern world, with its phenomenon of globalization and technological environment, influences major portions of the

life of every person in all sectors of society and religion. Besides its positive advantages, the penetration of secularism, with its consumerist and materialist culture, affects the human spirit and creates a serious crisis of civilization. So, Pope John Paul II called upon every member of the Church and society to build a civilization of love, founded upon the universal values of peace, justice, solidarity and freedom.1 The religious traditions and social values of Asia do not escape these ill-affects by the climate of globalization and consumerism. Vietnamese society endures this with great complexity because of the effects of communist ideology, with a consequent loss of human freedom: In lands traditionally known as places of harmony, Communism has introduced a shocking disharmony.2 This ideology is very attractive in theory, that is, it sounds good to want to perfect history, or to build a free, equal and just world, but in reality, dishonesty and corruption is what actually happens. And the youth are being overwhelmed (by such realities) while looking to the future.3 These realities make urgent a need for renewal in the life and mission of the Church. Vatican II confided that the desired renewal of the whole Church depends in great part upon the priestly ministry animated by the Spirit of
John Paul II, Ecclesia in Asia: Apostolic Exhortation on Jesus Christ the Savior and His Mission of Love and Service in Asia (Pasay, Philippines: The Daughters of St. Paul, 1999), no. 32. 2 John Paul II, Message to Federation of Asian Bishops Conferences (July 20, 1990), Ucanews.com/archives, accessed on October 31, 2004. One thinks of Vietnam, China and North Korea. 3 Vietnamese Bishops Conference (VBC), Pastoral Letter 2001, no. 8.
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Christ and it solemnly affirms the critical importance of priestly training.4 The most important mission of the Church is to live out, to bear witness to and to proclaim the Good News for the salvation of the whole humankind. To put this mission into action, the Church in Asia is urged to form and to make her personnel able to present the Savior Jesus Christ with an Asian face, because Christ himself wills to be and to become even more Asian. 5 Referring to Jesus' Asian origin, Cardinal Paul Shan Kuo-hsi also said that Jesus, born in Asia, was presented to us, Asian people as a European. Now, it is time that we give him back his Asian face and present him to Asian people as Asian, through Asian ways and Asian thoughts.6 In perspective of Christology from below, Jesus of Nazareth, presented as wisdom teacher, God with us, suffering servant, worker-grain, healer, comforter, social prophet, and liberator, should be close to, easily understood and accepted by Asian people who live, majority of them, in the shadow of poverty, non-education, underestimation, mistreatment, oppression and somehow persecution, especially the women.7 Where can the world find this Asian Face of Jesus Christ? It can be seen in and through the lifestyles and witnesses of the passionate love and the missionary spirit of the disciples of the Lord: Passion for Christ and Passion for Humanity8 as priority. It is He who said Each tree is
4 Vatican II, Optatam Totius: Decree on Priestly Formation (October 28, 1965), in National Conference of Catholic Bishops (NCCB), Norms for Priestly Formation 1 (Washington DC: The United States Catholic Conference, Inc., 1994). 5 John Paul II, Message to FABC Plenary Assembly (Bangkok, October 1982), Ucanews.com/html/fabc-papers/fabc-92q.htm, accessed on September 29, 2004. 6 Simple life, poverty spirit should help priests identify with Asian Poor (Uijongbu, Korea, November 05, 1999), Ucanews.com/ archives, accessed on September 29, 2004. 7 Piotr Krakowczyk, Handout on Christology 1st Semester 20042005, ICLA, Quezon City. 8 The theme of Congress 2004 of Union of Superiors General, held at Rome November 23rd 27th, 2004. See Religious Life Asia 7 (January-March, 2005).

known by the fruit it bears (Lk.6: 44), or By this, everyone will know that you are my disciples (Jn.13: 34). When a Christian walks in the light and lives in love, he is the eloquent testimony of God the Father (Jn.15: 8). Even more is this true for men who intend to serve the people of God. To become disciples of Jesus, to internalize his actions and his mission, to incarnate him and to be more and more configured to him in daily life, are the meaning and the goal of the formation of the future priests. In that formation, spiritual formation is the most important of all.9 Seeking a relevant spiritual formation for seminarians in the context of Vietnam today, the researcher is encouraged by these thoughts of his forefathers: For a one-year plan, plant rice; a ten-years, plant trees; a one-hundred years, plant human persons. This cultivation of men of the Church and its methods must be able to respond to the actual needs and circumstances of Vietnam. In his Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (I Will Give You Shepherds), Pope John Paul II affirmed that, faced to the deep and rapid transformations in the societies, the multiplicity of cultures and diversity of contexts in which she announces the Gospel and witnesses to it, the Church feels called to relive, with a renewed commitment, all that the Master did with his apostles and is impelled by the urgency of a new look at the contents and methods of priestly formation."10 In response to this call, everyone is aware that the quality of the future priests depends on the initial formation they receive in
Congregation for Catholic Education (CCE), Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries (Rome, 1980), p. 1. The following quotations will be as Spiritual Formation in Seminaries. 10 John Paul II, Pastores Dabo Vobis (I Will Give You Shepherd): Post-Synodal Apostolic Exhortation (March 25, 1992), no. 2 in National Conference of Catholic Bishops (NCCB), Norms for Priestly Formation 2 (Washington DC: The United States Catholic Conference, Inc., 1994).
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the seminary, and on the permanent formation they will undertake in the diocesan environment of their ministerial life. In this priestly formation, the spiritual life includes everything which is really human guided by the Holy Spirit: the spiritual life is human life in the Spirit.11 Faced to these cultural changes, secularism and new lifestyle which affect deeply the life and mission of many diocesan priests in Vietnam arise these questions: How can priests live and minister with strong hearts and spirits in these difficult times? What are the main aspects of priestly life which need to be renewed and strengthened today? What is lacking in priestly life in the present climate of secularism and diversity?12 Everybody believes that the spiritual formation for seminarians will contribute to the resolution of these questions. True spiritual growth will basically help to confront the challenges that they will encounter and will encourage them to carry out their future pastoral ministry in a worthy manner. Therefore, the main problems can be addressed by the following questions: 1) What are the background, challenges and opportunities that influence the spiritual life and spiritual formation of the seminarians in Vietnam today? 2) What are the main guidelines presented by the teachings of the Church, both universal and local, concerning spiritual formation for the candidates to the priesthood? 3) How does one contextualize the spiritual formation, harmonizing and integrating the spiritual formation process with human formation, formation and self-formation, and keeping unchanged the identity of priesthood? 4) In terms of spiritual formation, what are the particular elements that help the seminarians to become effective ministers to the people of God?
11 Edward Carter, Spirituality for Modern Man (Indiana: Fides Publisher, 1971), p. vii. 12 Clement Yoon Yang-ho, Revitalizing Spiritual Formation and Prayer life in Korean Seminaries (Manila, Philippines: ICLA Publications, 2003), pp. 2-3.

A relevant spiritual formation for seminarians will not only reaffirm the call and challenges for their integral priestly formation, it will also indicate the guidance and skills needed by formators and spiritual directors in their mission of providing an integral seminary formation. The quality of priests lives depends heavily on the initial formation received in the seminary, and on the continuing formation13 undertaken and reinforced in their ministerial life. For that reason, Pope John Paul II said that the priests should form the habit of drawing close to Christ as friends in every detail of their lives and live his paschal mystery in order to know how to initiate into it the people committed to their charge.14 Although this research is limited to spiritual formation, it will benefit other aspects of priestly formation. It is helpful in various ways to both seminarians and formators, given the fundamental and undoubtedly crucial role of spiritual formation in the seminary. In this way, this research will certainly be of service to the Church in Vietnam. Furthermore, even though different local churches have different backgrounds and challenges, this study may be somehow helpful also to other Churches in Asia and to their formation programs. The study will also be of value for all those who want to grow in a knowledge and understanding of the complexities of the Catholic Church in Vietnam, in order to love and to help her better. But the study will be primarily of benefit to the researcher as he seeks to help those seminarians under his charge more effectively. This research seeks to discover and develop the elements of a spiritual formation program that will be relevant for Vietnamese seminarians who are living, and will be ministering, in a continually changing context. It will enable them to face the challenges of secularism, materialism, consumerism and communist policy, with an interior peace as Jesus encouraged (cf.
Pastores Dabo Vobis, ibid., no. 70-81; Ecclesia in Asia, ibid., no. 43; FABC: Seventh Plenary Assembly- Workshop 5 on Ongoing Formation. 14 Pastores Dabo Vobis..., ibid., no. 45.
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Jn.14: 27; 16:33). Thus, they will be equipped with the necessary natural and supernatural means15 to live fully as seminarians now, and continue to grow in their priestly life of service in the future. The researcher must follow the guidelines given by the Church Teaching. He also must be able to adapt these guidelines to the particular, concrete, and historical situation of the Vietnamese Church. That is, the formation program must derive from, and respond to, an awareness of the complexities of the Vietnamese culture, mentality, lifestyles, conditions of life, and the ministerial needs of the people. With the rich and varied experiences of life, the researcher will use an analysis of various Church documents to identify the elements of the spiritual formation. The study will also seek to incorporate theory and praxis. This can be expressed in several ways. The Vietnamese have an expression: Hc hnh, by which they mean that learning and practice must go hand in hand. That is, if seminarians are only exposed to a formation program but they do not internalize it, they are not really formed. The Vietnamese have another expression that reflects this difficulty. They say Nc l mn, which speaks of the lack of effect of water falling upon the impermeable taro leaf. A similar expression is found in St. James Epistle about the faith and good deeds (cf. Jas 2: 18). This stresses on self-formation of seminarians. This research does not focus on the total formation of future priests, but limits itself only to the spiritual formation for seminarians, including the spiritual direction and prayer life. Even then, to presume that one can explore all aspects of the spiritual formation would be very pretentious. Therefore, the researcher limits himself to the primary aspects of this process, which he expresses in the terms Spiritual Formation and Self-Formation in three periods: Pre-seminary, Seminary and Post-seminary, especially during the first five years of priesthood.
Vatican II, Presbyterorum Ordinis: Decree on the Ministry and Life of Priests (December 7, 1965), nos. 18-19 in NCCB, Norms for Priestly Formation 1 (Washington DC: The United States Catholic Conference, Inc., 1994).
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The context of this spiritual formation process is in perspectives of Ecclesiology of Vatican II, of Mission, of Collaboration with Laity, and of Dialogue, in order to configure the seminarians identifiably to Jesus of Nazareth, the supreme model of all priests. Finally, the researcher will mention the intimate devotions to the Eucharist and to the Blessed Virgin Mary,16 as the decisive elements of success and fidelity of the future priests. An abstract of this study will give an overview for a better understanding. First of all, in the first part, the researcher presents the situation of Vietnamese Church and her priestly formation, in relation with that of Vietnamese society, across misunderstanding and persecutions of feudal dynasty, and then, difficulties and religious restrictions of Communist policy. Actual situation of living and doing mission of Vietnamese priests, as well as the present spiritual formation for seminarians are also mentioned. These background, challenges and opportunities are the context in which the seminarians of today are formed and the priests of tomorrow will minister. This spiritual formation and its efforts, which are remarkable, need a relevant approach according to the changing world and to the mission of new evangelization of the Church. The second part highlights the main guidance of the Church teachings concerning the spiritual formation for future priests, initial and on-going formation. The principal and decisive ideas come from the Second Vatican Council. They are consolidated and clarified by the documents of Holy See and addresses of the Popes, especially John Paul II. These teachings are more concretized and applied by the orientations of the Federation of Asian Bishops Conferences and by the directives of the Vietnamese Bishops Conference. Furthermore, the theological
Optatam Totius, ibid., no. 8; Pastores Dabo Vobis, ibid., no. 82; Ecclesia in Asia, ibid., no. 51; Spiritual Formation in Seminaries, p.22.
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reflections illustrated several faces of the Asian image of priests attempted to be formed, deeply human and deeply spiritual, based on the supreme model of all priests, Jesus of Nazareth, yesterday, today and forever. This priestly identity must remain unchanging in a world that unceasingly changes and continues to change so fast. In the third part, the spiritual formation and selfformation of future priests in the context of Vietnam today is contextualized in the perspectives of the Vatican II ecclesiology, of Mission, of Collaboration with Laity and of Dialogue. Besides the dialogue with Culture, with other Religions and with the Poor, the particular situation of Vietnam needs the fourth dialogue, Dialogue with Communists. The spiritual formation and self-formation is described with details in three periods, Pre-Seminary, Seminary and Post-Seminary first five years of priesthood: Pre-seminary formation period is the prerequisite foundation of the interaction between human formation, Christian formation and priestly formation: without a good man, there is not a good Christian; and without a good Christian, there is not a good priest. Seminary spiritual formation period is the essential and integral one. It is developed in spiritual direction, prayer life and interior life, through the harmonious practice of internal forum and external forum, which gives enough freedom of conscience to seminarians in making decision of their life. This spiritual formation and self-formation are realized by several agents of formation, namely the formative community of the seminary, the candidate himself, the formators, the spiritual director, the rector and seminary council, the small group of peers and the milieu of pastoral insertion. Along this period, there are several evaluations and self-evaluations, especially the final evaluation for presenting the candidates to Ordination. Post-seminary first five years of priesthood aims to activate the seminary formation, to help the young priests to 8

live out their priestly life and to elaborate their ministry among the People of God. To reach this goal, one tries to help them to further their harmonious, balanced and mature relationships with self, with others, with nature and intimately with God. One pays a special attention to their relationships with women and religious women, in perspective of Jesus behavior and relationships. The zealous devotions to the Eucharist and to the Blessed Mary are presented as support and guarantee of success and fidelity for the life and ministry of all priests.

PART ONE
BACKGROUND, CHALLENGES AND OPPORTUNITIES OF SPIRITUAL FORMATION FOR FUTURE PRIESTS IN VIETNAM God always calls his priests from specific human and ecclesial contexts, which inevitably 9

influence them; and to these same contexts the priest is sent for the service of Christs Gospel.17 The most important thing in human life is the lesson that one has learned from the past. No one can change the past, but from it one can create and build up a better future.18 The difficulties and challenges can become opportunities for firm and solid construction. That is the basis of the hope of education, especially of spiritual formation, which more directly relates to Gods grace and transformation. God can draw the good from the bad, the positive from the negative, and can transform the good into the better. In this spirit, the writer wants to investigate the background and challenges of Vietnams context. Thus will be discovered the positive opportunities that will lead to a relevant spiritual formation for seminarians, those future leaders who will assume the important role in building up the Kingdom of God in the society of Vietnam.

CHAPTER I VIETNAMESE SOCIETY

The Socialist Republic of Vietnam is a small country in Southeast Asia. The land takes an S shape, with one thousand five hundred miles in length. It is bounded on the north by China,
John Paul II, Pastores Dabo Vobis, ibid., no. 5. Jose Ma. Ruiz Marquez, Lectures on History of Consecrated Life 1st Semester 2004-2005, ICLA, Quezon City.
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on the east and south by the Pacific Ocean, and on the west by Cambodia and Laos. The total area is about one hundred twenty seven thousand six hundred square miles, with a coastline of over two thousand miles. The population in the fatherland is about seventy-eight million, with another two million scattered throughout the world. Around eighty percent of the people are the Kinh, the remainder is made up of fifty-four separate ethnic groups.19 Vietnam endured the domination of China for about a thousand years, the colonization of France for one hundred years, and a civil war for thirty years,20 including the disadvantageous interventions of foreign countries on both sides after the division of the nation in 1954. This long history of fighting for survival has molded the people into a very complex, and even contradictory character. They are patient and peace-loving, but sometimes warlike and opposed to foreigners. They are both religious and antireligious. This complex mentality, and their politicalreligious perspective, has created subtle context and varied background which resulted in many challenges and opportunities in every area of life. It is as true for the Vietnamese as it is for foreigners that looking back to the past should not imply complaints, but rather a desire to use the lessons of the past in order to build up a better future. A. Historical Context Related to Feudalism Period 1. Religious Bases of Misunderstanding and Persecutions a. True Meaning of Ancestor Worship

Vietnam Country Profile, lcweb2.loc.gov/frd/cs/vntoc.html, accessed on November 3, 2004. 20 William J. Duiker, Vietnam, CD-Rom Microsoft Encarta Encyclopedia 2004.

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o ng B (ancestor worship) is rooted from the beginning in the heart of Vietnamese people. Ancestral veneration is their important religious expression.21 They believe that if a river has its sources and a tree its roots, mans source is his ancestors, and the ancestor worship is their most important duty. It is the grateful respect and filial love of descendants towards ancestors, grandparents and parents, alive and dead. Every family has an ancestral altar. The primary focus of this worship is ng Tri, which refers to the Sky or Heaven and is equivalent to what we mean by God. He is the highest being, and is supreme commander of all creatures, visible and invisible. Every human being must respect Him with gratitude. The Vietnamese consider that the Heaven is absolute and infinite. Any altar inside the house is worthy for Him to dwell there. But there is one small altar installed outside, called Vng Thin, and means inclining to the Heaven. On this altar are offered flowers and fruits, so that, from the heavens, ng Tri will see and accept the sincere human heart. Below ng Tri are the King, the Teacher, and the Parents. One notices this difference: the King rules and his subjects obey his law with gratitude; the Teacher instructs and his students practice his instructions with thanks. There is no altar for them. Only ancestors and parents have the altar in the house, so that they may be worshiped by their descendants. It is this ancestor worship that unites the descendants together. In this way, they are able to pursue and maintain the material and spiritual heritage from their ancestors. This spirit of ancestry helps each member to grow in goodness in many dimensions.22
Phm Cn Sn, Gia L Xa v Nay (Familys Old and New Ritual) quoted by Nguyn Bnh Tnh, Vn Th Cng T Tin (Ancestor Worship Problems). Episcopal Commission of Evangelization, Recommendations to VBC (Nha Trang, April 19, 1972), in Tng Gio Dn (Apostolate of the Laity) (December 1972): 67-68.
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At a later time, Confucianism, Taoism and Buddhism were introduced into Vietnam and were easily accepted by the people, because they had many elements similar to ancestor worship. Gradually these religions became identified with the culture and mentality of Vietnamese people. Over time, it became mixed and merged into some elements of the practices of popular religion and beliefs, and even superstitions. It is the later complex practice that many foreigners misunderstood to be ancestor worship. The confusion was so great that even a large number of Vietnamese still misunderstand today. b. Supreme Role of ng Tri (Heaven) ng Tri has the supreme role and is above all, according to the Vietnamese traditional thinking. It is Heaven that rules everyone and everything: Although the net of Heaven is thin, nothing can escape from it. Faced with the big gap between the rich and the poor, the poor complain: Why Heaven on high acts unjustly: some possess everything, others nothing? One always calls upon Heaven for help, or for justice. Only Heaven is worthy of the supreme worship. The King considered Thin T (Son of Heaven), is the representative of Heaven, and rules the people. He must also worship Heaven. The testimony of this is the altar in the open air at Nam Giao in Hue, Vietnam, like Temple of Heaven Worship in Beijing, China. That place reserved to Heaven is similar to the supreme place of God in Christianity. Tri (Heaven) is above the ancestors and not vice versa. The ancestors are respected and venerated greatly and closely, but ancestors worship is not seen to be the same thing as worshipping God.23 c. Harmful Understanding

Episcopal Commission of Evangelization, Recommendations to VBC, ibid.

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On the contrary, because of their misunderstanding about ancestor worship as idolatry, the European missionaries distinguished logically and theologically that only God is worthy to be worshiped. Therefore, they destroyed, or demanded that their new native Christians destroy, their ancestral altars. This action caused violent reactions among Vietnamese people and their authorities, and led to a conclusion that still hinders evangelization even today. It is said that, to be converted to Catholicism is to abandon the ancestors.24 Consequently, Catholicism has been rejected by many, and Christians have been persecuted. This is a clear reason why Catholics in Vietnam are in the minority, even though Catholicism was brought here four hundred seventy years ago, by missionaries from Portugal, Spain and France (1633). d. New Way and New Chance Faced with this situation, the Catholic Church must adjust and open herself to a new way of seeing and relating to Vietnamese culture, so that a new evangelization may begin. As the Church became aware of the nuances, she changed her position and began to respect ancestor worship in China with Instruction Plane Compertum Est (December 8, 1939), and later in Vietnam from 1964.25 In this way, the Church took a new perspective toward inculturation. That was a good and proper decision, but it cannot, by itself, heal the hostility that is still present in a number of Vietnamese people. This past mistake must be presented within the Christian formation of seminarians. A suitable forum for this is in the orientation toward dialogue and inculturation.
Nguyn Bnh Tnh, Vn Th Cng T Tin (Ancestor Worship Problems) (Da Nang, 2004). Unpublished.
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Nguyn Bnh Tnh, Vn Th Cng T Tin, ibid.

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e. Political Reasons of Tensions, Conflicts, Persecutions Besides the cultural-religious reasons mentioned above, and the conflicts caused by the influences of some Buddhist practices and of some Confucian traditions and values, there are other sources of frequent tension between the missionaries and the local authorities in the areas of politics, economy and society. During the time of colonization of Vietnam by the French, it was difficult to make the distinction between the Christian missionaries and the conquerors who established Vietnam as a colony of France. The Vietnamese authorities, who functioned in the feudal system, identified the foreign missionaries with the foreign conquerors and colonizers. It was the French who, whoever they were, were seen as spoiling the sovereignty of the nation. Therefore, the local authorities looked upon the native Christians as anti-patriotic or traitors; and they were accused of supporting cultural alienation and denationalization. This misunderstanding resulted in the persecution of Christians, and a consequent hostility between Christians and non-Christians. This was especially true under Nguyn dynasty,26 the period of the three kings Minh Mng, Thiu Tr and T c. The mission of the new generation of Vietnamese Christians, especially of the Church leaders, is to foster the dialogue by witness and by lifestyle, so that comprehension will be established between every sector of the people. That is the way of evangelization focusing on the salvation of all humankind. That is the mission and the goal of the death and resurrection of Jesus, the Supreme Priest. Therefore, an integral priestly formation must be based on these realizations, fostering the mutual understanding and acceptance, through direct encounters and exchanges. Everybody will recognize that prejudices are groundless and
The Episcopal Conference of Vietnam, Communion and Solidarity (Washington D.C, November 2003), p.4.
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come from the complex and confusing political context of the country's history. B. Historical Context Related to Communist Period 1. Relations between the Vietnamese Local Church and Communist Government a. Confrontations The Communist Party was born on February 3, 1930, in the war against imperialism, and for national independence. Because of the atheist ideology of Communism, a Declaration of the episcopate in Hanoi condemned communism and excommunicated those who belonged to the party.27 Therefore, the relation between the Catholic Church and the Communist Government became more and more tense. The defeat of France in the battle of in Bin Ph in 1954 ended colonialism in Vietnam, but the country was divided in two at the seventeenth parallel, in accordance with the Geneva Agreement. In the North, communist socialism ruled, with the support of China and Communist Russia. The South had a kind of nationalism with the support of the United States. This division caused a bloody civil war which was terminated on April 30, 1975 with the Great Victory of the Northern Communists, marking a new starting point in the history of the nation. This victory resulted in the reunification of the motherland. The Vietnamese Communists are very proud of this victory over the United States, who is seen as the greatest imperialist. But victory really belongs to the whole Vietnamese people; the Communist Party was only the organizer and the leader of the people in this successful war.

Cochinchines Bishops, Pastoral Letter 1951, Lavang.co.uk/ TTMVLondon/GiaoHoiVietNam, accessed on October 21, 2004.

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The relation between the Catholics and the Communist Government was marked by confrontation long time. The communists were very sensitive and suspicious towards the Catholics. Everything concerning the Church was kept under the strict control of Security. The Church was forced to live under severe restrictions and controls. For example, religious teaching could only take place in the church. Sermons were monitored; confessions were discouraged. Books and periodicals were banished or placed under strict control. Church-owned land and buildings were confiscated, including all schools, hospitals, orphanages, and some churches and convents. Catholic youth were not allowed in military service, high school, or university. At school, students received instructions against the Catholic faith. b. Understanding and Collaboration No one can deny what happened in the past. But, relation has fortunately moved toward understanding and collaboration: soon after the reunification of the country, the Catholic Church in Vietnam began to transform her point of view: In the pastoral letter 1976, the South Vietnamese Bishops tried to bring about reconciliation with the communist leadership, and called upon the Catholics to accept the course of history and to collaborate. These orientations were summarized in the phrase: "Actively living out our faith by engaging and serving in the midst of the people today."28 The local Church leaders urged the Christians to be part of the national community, joining hands "with everybody to rebuild the country and do everything that is good for the nation without betraying Christian faith and conscience."29 On April 24-30, 1980, in Hanoi, the Meeting of the Vietnamese Bishops Conference issued a Pastoral Letter that
Southern Vietnamese Bishops Conference (SVBC), Pastoral Letter 1976, no. 3. 29 SVBC, Pastoral Letter 1976, ibid., no. 6.
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called the Catholics to live the Gospel amidst the nation in the service of the happiness of the people. 30 And their Pastoral Letter 2001 affirmed: We must continue our commitment to journey with the nation, and share the nations hopes and worries in the process of social development and human advancement.31 Meanwhile Pope John Paul II recom-mended: The Church believes in a healthy collaboration with government to work for the building of a just society for the benefit of all citizens, conducted in a spirit of fraternal dialogue. 32 Every year, a delegation from the Holy See visits Vietnam to discuss matters of the local Church with Vietnamese officials. And in their pastoral letter 2003, Vietnamese Bishops' Conference urged the Catholics to proclaim the Good News through prayer, life example, and dialogue with people who are not Catholics. c. Struggles Caused by this New Situation Moreover, there are the contrary opinions within the Catholic community. Indeed, looking at the same thing, two persons can see it differently. The year 1986 was a very important turning point for Vietnam, called i Mi (Renovation policy), because of the claim of economic reforms that positively affected the political activities, and the attitudes of the Communist Government towards Religions. But, the question about the religious freedom in Vietnam is very difficult to get a definite answer Yes or No. All things depend on the relations between the local Church leader and the Governmental officials. With good relations, many things are possible. With bad relations, there is almost nothing or very little that can be done. This discrimination also caused unjust judgments inside the Local Church. The progressive, or seemingly privileged
Vietnamese Bishops Conference (VBC), Pastoral Letter1980, no. 13. 31 VBC, Pastoral Letter 2001, no. 9. 32 The Church is waiting for the Total Respect of its Autonomy (Vatican, January 22, 2002), Zenit.org/english, accessed on December 25, 2004.
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Catholics, are labeled patriotic or false faithful. This breaks up the vital union of the Church, Body of Christ. Why can the men of God not overcome these unjust prejudices among them? It is a wonderful thing to transform enemies into friends, but it is a worse one to transform friends into enemies. A relevant spiritual formation in Vietnam today cannot forget these factors in the orientation of living out the Gospel amid the nation, building up a lifestyle and a way of expressing faith in accordance with the national tradition.33 d. Sign of Hope From a global perspective, there is now a considerable openness, in comparison with the beginning of communist governance. The most important mark is the reestablishment of six Major Seminaries in the whole country with more than eight hundred seminarians from twenty-five dioceses. This perspective becomes more hopeful with some statistics in 2003 about the number of seminarians: one thousand eighty five studying in seminaries, two hundred forty one finished (one hundred were ordained priests) and one thousand seven hundred twelve standing by.34 2. Monopoly on Education in Vietnam Education is considered the most important factor, because it builds up the person, and affects all the dimensions of the life and activities of the society. The teacher is defined as the engineer of souls. Before 1954, Vietnam was influenced by the Confucian educational system, and then by Frances system. After 1954, the South used the United States system and the North based its education on the theories of Karl Marx and Vladimir Lenin in order to build up a Communist society. In 1975, South Vietnam was conquered, and the Communist system spread throughout the
VBC, Pastoral Letter1980, no. 13. The Episcopal Conference of Vietnam, Communion and Solidarity, ibid., p. 15.
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country. The Communist Party opposes the education by noncommunists, and wants replace it with its own. Therefore, most schools and universities run by religious were dismantled. Many concentration camps and reeducation centers were opened in order to literally transform the southern people into a new people of a socialist society. Thus, the present education is configured with the communist ideology: a monopoly on education in Vietnam. Moreover, one cannot deny this good effort: the Government of Vietnam is committed to expanding educational opportunities for the nations children. Although it is still a poor country with a low per capita income, Vietnam has unceasingly recorded great achievements in education and, has achieved remarkably high rates of school enrolment, compared to other countries with a similar low income per capita. 3. New Kind of Religion

On the global level, materialism and consumerism lead to the phenomena of religious indifference, the loss of interest for what relates to God, and the abandonment of religious practice, or what can be called practical atheism. In this context, an unexpected thing occurred in Vietnam: It seems to have a new kind of religion, which may be called the religion of the State." Indeed, almost all government officials and leaders in Vietnamese society are adherents of communist ideology. The Communist Party seems to have a great success in the effort to impose communist ideology through a monopoly on education and, to honor President Ho Chi Minh, the hero and father of the country. The bust of Ho Chi Minh is venerated in the most important public places. And in some parts of the country, some H Ch Tchs temples are built as for a god of a new kind of religion. Nobody can deny the merits of President Ho Chi Minh in the liberation of the country, but this kind of activity has a new and different meaning. 4. Restoration of Popular Religion 20

Another phenomenon is worthy to note. When they assumed power in the whole Vietnam, the communist government officials destroyed any small pagoda, or familial temples, as superstition. But now, in response to the negative reactions to what they had done against the religions, and in response to the strong demand for freedom of religion, they are reestablishing popular festivals and venerations. The popular festivals and venerations are what the people are familiar with. This return to the traditional exercise of popular religion is a new challenge to the attempts of the Church to inculturate. The formation of seminarians needs to directly consider, and analyze this problem. 5. Reaction with Faithful Hope Faced with these events, many people are concerned about the lack of balance between the worldly and the religious attitudes of the young people. Those who look only at the human capacities fear for the future. But, the spiritual formation of seminarians must provide them, certainly, with the resources they need to respond to these challenges. And it is more important to remember that spiritual formation is Gods work under the guidance of the Holy Spirit, even more than it is the human work of formators. This does not mean that we can ignore the need for holy and wise formation of personnel. This helps us to continue to move forward in faith and hope, rather than in fear. C. Some Cultural Factors of Peoples Mentality 1. Flexible Words Hide True Feelings

It is better not to forget the mentality of Vietnamese people. There are significant difference between the East and the West in the way of speaking and approaching a problem. Westerners tend to express themselves directly, decisively, and in completeness on an issue. They see contradictions, and react to them. For example, because they saw a contradiction between ancestor worship and 21

the worship of God, they demanded that any Vietnamese convert to Catholicism stop ancestor worship, and destroy the altars dedicated to the ancestors. These tendencies easily cause conflict and tension. On the contrary, Easterners, including the Vietnamese, strongly avoid conflict and tension, but seek to maintain harmony. They tend to speak and react indirectly. They will present only a part of a situation, if the other part will cause uncomfortableness or tension. They maintain flexibility in their speech and in their silence. In this, they can be either docile or very obstinate. These behavior patterns are very hard for Westerners to understand. They can be very much opposed to a decision, and yet they will say, OK, or Yes, or Thank you. Their words may be contrary to their thinking. To a Westerner, that is a lie; to the Vietnamese, that is a care for the other person. We can say that, to understand what an Easterner is really saying, one must interpret his face, his body language. And yet, most Westerners lack the sensitivity for that kind of interpretation. 2. Distinction between Reluctant Submission and Heartfelt Obedience Indeed, three kinds of submission may be distinguished: submission by power, submission by arguments, and submission by heart. Among the three, the submission by heart is the most important, because there may be submissions by power and by arguments, but there is not submission by heart. Vietnamese people can obey reluctantly those who have power or strong arguments, and when these persons have no more power or imposed arguments, and then there is also no more submission! They observed: latent force of waters will break the dike. In these cases, the wise reaction is to deepen the river bed and to widen the ditch in order to facilitate the flow of water. But if you win their hearts, they will obey you totally and they will be faithful to you, even if you have more or less power and arguments. That is the consequence of being under the dominion of China during one thousand years and of France one hundred years. The 22

people know very well the reason of the stronger; they are aware of their weakness; and they have the patience to wait for the proper time of revolution. The strong man counts on skills, the weak man counts on tricks. They protest lightly against authorities by asking for their compassion. If nothing changes, they react negatively and passively. They end up using non-violence and non-collaboration: Knh nhi vin chi, it means, to keep indifferently ones self from afar. 3. Regional Characteristics within Country In terms of psychology of Vietnamese people, there are even regional differences: Southerners tend to be more receptive and sensitive to religious values, but they are less active. Those from the central region tend to be both profound and active, but they are often close-minded, and are inclined to be prejudiced. Although northerners tend to be more active and open-minded, they tend to be more ritualistic; that is, they tend to emphasize religious practices and devotions.35 4. Helpful Warning for Spiritual Formation It is fortunate that several factors such as multicultural encounters, changes in economy and education, and so forth, have helped to transform the negative and passive reactions. Nevertheless, in order to build up both their confidence and their openness to the formation process of the seminarians, those in charge or their integral and spiritual formation need to keep these difficulties in mind. The supernatural is not alien to or contrary to the natural; rather, it is within the natural to enhance it and perfect it.

Grassroots Exchange Will Lead to Useful Dialogue (Hue, May 28, 2002), Ucanews.com/archives, accessed on November 3, 2004.

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CHAPTER II VIETNAMESE LOCAL CHURCH WITH HER SEMINARIES AND CLERGY A. Point of View of Vietnamese Church Leaders In the past, according to the ethical and political philosophy of Confucianism, loyalty to parents and offering sacrifices to ancestors were considered as imperative rules for Vietnamese people. Buddhism also exercised a great influence in the life and philosophy of people. Catholicism was received as a foreign religion and has endured a long period of severe persecutions. During this dark period, more than one hundred thirty thousand Vietnamese Catholics became martyrs and one hundred seventeen were canonized. But the blood of these martyrs became the seed of new Christians and of the faith, which is now flourishing as the second great religion in Vietnam, after Buddhism. 24

In the present, there has been some change in the relation between the Catholic Church in Vietnam and the Communist Government. Vietnamese Bishops, in their Pastoral Letters, revealed their steadfast faith in God by their optimistic attitudes and their new perspective. They no longer focus so much on the past, but look forward to the future with confidence. They want to lead the People of God into the building up of both the nation and the Church. In their Pastoral Letter 2001, they said, it would be a joy for us to express our gratitude to God the Father for granting us the Holy Spirit, who is always active among us, to help us live our faith through each of the nation's historical stages.36 One can say that the Vietnamese Church leaders focus traditionally on Jesus Christ, the Head of the Church. The affirmation of the book of Revelation echoes their position, See, I make all things new (Rev. 21: 5). Saint Paul puts it even more clearly, The one who is in Christ is a new creature. For him the old things have passed away; a new world has come (2Cor.5:17). Vietnamese Church leaders want to continue this process of change: a change of heart, of mentality, of life and lifestyle. Change is not only the keynote, but the very soul of the following of Christ. Practically everything that Christ did was stamped with an element of change, change from the old to the new, from the expected to the unexpected: He sat with sinners, talked with Samaritans, broke the Sabbath, loved his enemies, turned the other cheek and He laid down his life for others. All these actions were changes. Through these changes, the Church was born, and today through similar changes, the Church survives and continues to have life. The law of life and growth is to change, and each stage of human growth is signaled by critical changes, from birth to death.37
VBC, Pastoral Letter 2001, no. 2. Ruben M. Tanseco, Affectivity, Sexuality, and Intimacy in Religious and Priestly Formation, in For Faith and Service: Towards the Integral Formation of Filipino Priests and Religious. (Philippines, 1973-1982), pp. 60-75.
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It is in the light and spirit of this historical development that everyone can understand the position of Catholic Church Leaders in Vietnam. They are aware of the existential reality, and prefer a positive option to a negative one. Nevertheless, the researcher invites the reader to look back over these historical steps in order to have more information about the context in which the spiritual formation of the seminarians in Vietnam is situated today. That formation is, at the same time difficult and subtle, very important and vital for the local Church.

B. Only Six Major Seminaries for Vietnamese Catholic Church Under the Communist Government, all seminaries in the North, after 1954, and in the South, after 1975, were closed down: Religious life in Vietnam is regulated by legislation passed in 1977 known as resolution 297, updated in 1986.38 Fortunately, with I MI (Renovation policy) of the economic reforms of 1986, one enjoys some openness, but many difficulties still remain: Vetting and approval of candidates for ordination and enrollment in seminary are controlled by government agencies. These agencies also control assignment and travel of clerics.39 By the request of the Vietnamese Bishops Conference, Vietnamese Seminaries were allowed by the Government to be reopened between 1987 and 1994. But the government has strictly limited the Church in Vietnam to six seminaries, two for each of the three ecclesiastical provinces: Ha Noi and Vinh in the north, Hue and Nha Trang in the central region, Ho Chi Minh City and Can Tho in the south. Recruitment is only allowed to occur every two years.
Vietnam Church Trains Priests Despite State-imposed Limitations (Ho Chi Minh City, July 16, 1992), Ucanews.com/ archives, accessed on September 29, 2004. 39 Ibid.
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In 1993, the Vietnamese Bishops Conference submitted an official request for permission to open two more seminaries, in Thai Binh in northern Vietnam and Xuan Loc in the south, to share the heavy formation load carried by the two seminaries in Ha Noi (for eight dioceses) and Ho Chi Minh City (for six dioceses). But until 1997, Government had not responded to this request. The Church waited with perseverance and hope, and constantly repeated this request many times.40 In 2000, the Government authorities approved the setting up of an annex to the Ho Chi Minh City Major Seminary in Xuan Loc diocese (biggest diocese of Vietnam with about one million faithful). However, the opening of a new major seminary in Thai Binh diocese, in the northern part of the country, as an annex to Ha Noi Major Seminary, has not been approved. It is still pending.41 But until 2004, the new seminary in Xuan Loc has not been allowed to open. The local authorities of Dong Nai province have given the excuse that they are not accustomed to administer a religious school as such! C. Difficulties in Admission and Formation 1. Problem of Seminarians Admission Process Usually, the Commission for vocations of each diocese is responsible for choosing the candidates for the priesthood. But the list of candidates must be passed to the Religious Affaires Bureau of Province. But, the government approval depends on the candidates personal history and his point of view on the political line of the Communist Party and state.42 The Security agents
Major Seminaries Discuss Lack of Priests, Seminaries, Formators (Ho Chi Minh City, August 19, 1996), Ucanews.com/ archives, accessed on December 25, 2004. 41 Formators Call for Better Spiritual Formation of Seminarians (Nha Trang, August 8, 2000), Ucanews.com/archives, accessed on January 25, 2005. 42 Honesty in Seminary Admission Exams despite Government Restriction on Number (Ho Chi Minh City, July 10, 2001),
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investigate each case, and develop a personal record including all relatives of three generations. Of course, the political attitude of the suitor is the most decisive factor. There are many encounters between the candidate and the security agents, as well as between the security agents and the family of the candidate. The admission into the Major Seminary depends on the attitude and collaboration of the candidate and his family. The priest who sponsors this candidate also has an influence in this process. Based on the conclusion of the Security agents, the Peoples Committee of Province decides yes or no and sends to the Bishop the record of its decision. Only those candidates who are permitted by the Government will enter the Seminary. 2. Problems of Formators and Formation In a similar way, all those who work in the seminary, the rector, formators and professors, even itinerant professors and conferential speakers, must be permitted by Central Bureau of Government on Religious Affaires. The contents and the program of formation must be inspected and accepted by this Bureau. Besides, governments official will teach the seminarians Civil Education, which includes the history of Vietnam and of the Communist Party, Marxism-Leninism, Policy and Law of State and of the Party.43 This Civil Education and its length spread over the seven years of the formation process, and depend upon both the local Church and Government: a minimum of over one hundred twenty hours, or a maximum of over five hundred hours, is devoted to this Civil Education. D. Seminary Representatives Biennial Meetings 1. Seminary Representatives Meetings Activities

Ucanews.com/archives, accessed on January 25, 2005. 43 Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting (Can Tho, July 31, 2001), Ucanews.com/archives, accessed on December 25, 2004.

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Despite the many difficulties, priestly formation in Vietnam shows much promise. Government authorities have allowed a meeting of the residential representatives of the six major seminaries to be held every two years, at the six major seminaries, on a rotation basis. The authorities realize the importance of these meetings, thinking that the seminaries are forming the future leaders of the Church. During these meetings, the representatives review what has happened by examining the annual reports of each seminary. They consider and discuss one of the four dimensions of Pastores Dabo Vobis (human, spiritual, intellectual and pastoral). The participants also share some of difficulties they experience in the various aspects of seminary formation. By this sharing, and their interactions, they support and encourage each other in this difficult mission. Out of these meetings, the formators receive a clearer grasp and appreciation of the concrete needs of seminary formation for the local Church. These needs are prioritized according to their degree of urgency. 2. Representatives Meetings Requests to Government During these meetings, a delegation from both the Government's Bureau for Religious Affairs and the Bureau for Religious Affairs of the local province, visited and talked to participants, who presented their petitions to them. Their petitions included the following: to reduce the time given to civic education, to remove the restrictions on the number of seminary candidates, and to remove the government screening of those graduates. They presented to the governments delegates a number of proposals: That each diocese be allowed to open a pre-seminary formation house; that dioceses be allowed to recruit candidates annually rather than biennially; that an additional year be added to the seminary formation process, for pastoral practice; that the formators meetings be open to the non-residential teaching staff as well; that prior government approval for those teaching in the major seminaries be removed; and that priests and seminary 29

teachers be allowed to study abroad, for renewal or long-term studies. They expressed the hope that documents from the Holy See be made available on a regular basis; that the process for the importation of books and journals for the seminary use be simplified. They are also concerned over the delay in approving the extension of the H Ch Minh City-based seminary, and conditions need to be made more favorable so that expatriate Vietnamese, and foreign teachers, may be invited to offer courses, or occasional lectures at the seminaries.44 3. Representatives Meetings Requests to Local Church Leaders To the Church Leaders, the seminary representatives also presented their expectations. They urged the bishops to make all Catholics, especially parish priests, aware that all Church members are responsible for the formation of future priests, including the seminarians' pastoral practice. The urgent need for a greater number of well-qualified formators, and for them to further their education through exchanges between the Church in Vietnam and other Churches in the region, and by seminars and short-term training workshops, were also proposed.45 E. Crucial Problem of Shortage of Formators 1. Reality Urges More Efforts The quality of priestly formation depends greatly on the quality of the formators, especially the resident full-time formators. All Vietnamese Major Seminaries are experiencing the great shortage of resident full-time formators. The statistics of 1997 showed that the total number of full-time and part-time
Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting, ibid. 45 Seminary Leaders Call for More Seminaries, Annual Recruitment (Hue, August 22, 1997), Ucanews.com/archives, accessed on November 3, 2004.
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teachers and formators in six seminaries has varied between sixty and seventy, including those from religious orders. At present, most of the teachers come from outside the seminaries, or have pastoral duties in their own parishes. The number of resident fulltime formators was pitiably small. H Ch Minh City Major Seminary has eleven, Hu and Cn Th seven each, Nha Trang four, Vinh Thanh and H Ni three each.46A further consequence of the shortage of qualified formators affects the quality of both the education and the spiritual formation of the seminarians; especially their need for relationships and dialogue with mentors is neglected. That is, the mentors have neither the time nor the energy to listen, to know and understand, and to provide wisdom to the seminarians; and the seminarians are deprived of the need to share, and to present their real and complex problems. 2. Present Resolution and Hope in the Future

As a Vietnamese idiom says, intact leaf covers tattered one, less tattered leaf covers the more tattered one. Those Major Seminaries which have more teachers send their teachers to help those counterparts more in need. It is probable that the personnel problem will be resolved in a near future. Some fifty priests are studying in Rome, Paris, Philippines, United States and other places are expected to join the teaching staff of various local seminaries. All the people of God in Vietnam are grateful to many organizations, associations, universities and institutes of the Universal Church for their generous support and assistance in arranging the accommodations and facilitating the studies of these future well-qualified formators. The writer would like to express also his personal heartfelt gratitude to the Institute for Consecrated Life in Asias Board of Directors for their special support.

Seminaries Face New Challenges 10 Years after Reopening (Hanoi, September 5, 1997), Ucanews.com/archives, accessed on October 7, 2004.

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F. Overview of Vietnamese Seminarians Situation 1. Family Expectations and Hopes of Seminarians

Vietnamese people are very religious and very zealous. They respect highly the religious men and women, not only in area of religions but also in society. Even today the communist officials also comment that a priest is a special citizen because he has many thousands of faithful behind him. Thus, the priesthood becomes a desired social promotion and position, not only for the priest himself but also for his family and relatives. He will enjoy the respect and obedience of the people, a secure and accommodating life, and so on. Once the son is ordained priest, his family receives glory and honor, and is respected everywhere because of the priest. This is challenging for authentic vocation and the harmful disadvantage of this over-respect toward clergy and seminarians is to make them mere bureaucrats and authoritarians.47 These personal or familial interests sometimes compel a young boy toward the priesthood. A number of parents, who were unsuccessful in pursuing religious or priestly vocation, expect to see their ideal and their image realized in their children. They pressure them to enter religious life or priesthood even though they do not have it. Certainly many Catholic families offer their sons and daughters to God through the Church, without a desire for esteem, and many candidates respond generously to Gods call. As cornerstone of the society, cradle of life and the first educator, family can be a good source, or a hindrance for authentic vocations. Therefore, the responsibility of the Church is
Seminary Leaders Stress Human Formation in Annual Meeting (Hue, July 19, 1999), Ucanews.com/archives, accessed on November 3, 2004.
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to discern and purify these motivations, in the time of admission, as well as in the process of formation. 2. Non-Resident or Unofficial Seminarians

Because of the lack of minor seminaries, the preparation and the quality of priestly vocations run into many problems. To address this issue, the meeting of seminary representatives, in 1996, proposed the opening of pre-seminary training centers to better prepare candidates for the major seminaries.48 Unfortunately, this request has received no response from the Government until now. Certain dioceses have unofficially these opportunities. These dioceses have made admirable efforts to sustain their pre-seminary candidates, who are called external or unofficial seminarians. They are under the responsibility of one or several diocesan priests, who also provide companionship. They live in cities where there are universities, so that they can pursue studies, for example dioceses of Kontum, Huong Hoa.49 These efforts have brought about positive results for the formation process. All formators realize that these seminarians are more mature on both individual and communal levels. 3. Church Requirements and Difficulties of Candidates The dioceses have several criteria for seminary candidates. They must have graduated from high school, have participated in a diocesan "engagement", and placed their names on long waiting lists. The dioceses also demand that the candidates undergo pre48 Major Seminaries Discuss Lack of Priests, Seminaries, Formators, ibid. 49 Seminary Candidates Pursue Higher Studies despite Financial Difficulties (Ha Noi, January 12, 1999), Ucanews.com/archives, accessed on September 29, 2004.

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seminary formation, within the diocese, for a few years, before they enter the major seminary. These young men must also have graduated from a university, with a degree. This requirement causes some hardship for the candidates and their family. Many of them come from rural parishes, and must live in the city to get a university degree. A majority of the candidates live in crowded city apartments. Others live apart with urban families, Catholic and non-Catholic. All of these factors cause financial difficulties for the many candidates who come from poor families. Many rural families must sell whatever farm products they can to keep alive the vocation of their sons.50 Many candidates must assume the financial burden themselves by providing private tutoring, or looking for sponsor. This lifestyle and private benefactor often caused delicate problems and non-beneficial effect.51 Their fate is also uncertain because of the government restrictions on seminary recruitment. Many of them wait, with hope and perseverance to officially enter the major seminary; many cannot wait any longer and get married. The task of preparing seminarians for the priesthood today in Vietnam is not easy! 4. Problems of Recruitment and Admission Process a. Limited Number The number of young men aspiring to become priests has hopefully been increasing; a large number of aspirants hope to get on a waiting list and then to be selected by the bishop of their diocese. But only a handful will ultimately be chosen for the seminary, because each diocese may accept only ten candidates, the number allowed by the Government.
Seminary Candidates Pursue Higher Studies despite Financial Difficulties , ibid. 51 Catholic Bishops Conference of the Philippines (CBCP), The Philippine Program of Priestly Formation 1972, (Manila: The Philippine program Committee Commission on Seminaries CBCP, 1972), p. 27.
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b. Low Quality of Intellectual Level Another problem is the quality of the aspirants. There are many vocations to priestly and religious life in Vietnam, a promising sign of the renewal of Church mission. But today there are few vocations from the rich cities; the majority of aspirants come from rural areas. Many rural young men cannot attend school regularly, because of poor resources, or they must work to support their family. They can take supplementary studies to obtain an equivalency diploma, but the quality of those studies is often low. That deprives them of the opportunity to enter university in order to have a university degree, as required by the local Church. c. Problems of Relationship and Celibacy Candidates are required of a good family background, good health and the capacity to observe celibacy, by living with or near a parish priest who knows them very well in order to help them acquire a certain maturity in spiritual life.52 That is easy in ones own parish, but it is difficult and ineffective in crowded cities, where nobody knows what is outside the walls of ones house. This situation poses many problems and convulsions for them when they finish their university studies. This hard-to-control situation creates many struggles and problems to new young urban citizens, especially in relationship with opposite sex. A Vietnamese idiom says, The straw near the fire a long time will be burnt. Nobody reproaches the fire or the straw about burning or being burned, rather reproaches the one who puts the straw near the fire. Many cases need a strict discernment of conscience. For a number of candidates, to advance in the way of
Priestly Aspirants Aplenty, only a Handful Selected (Son Tay, May 7, 1997), canews.com/archives, accessed on September 29, 2004.
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vocation demands courage, but to stop and change the orientation of life requires more courage. Special attention to the discernment of their vocation is required.53 However, the life amid the complexity of worldly society fortunately makes other candidates grow up in their vocational determination, in their human and emotional life. d. Social Defect of Cheating and Dishonesty One social defect, one negative phenomenon widespread in schools is cheating and dishonesty in examinations, even to the point of buying and selling false certificates. Under this pressure, many students have to grapple with their studies and many graduates face unemployment. Besides the restriction imposed by the government, the university graduate-candidates on a very long waiting list must pass a writing exam in order to be chosen by the Church. Their desire drives a certain number of them to making mistakes (cheating and dishonesty) by using the forbidden reference material in writing their admission exam papers. Honesty is the most important virtue for a priest and one cannot tolerate such a vice among candidates, who are to be the future religious leaders. For that, the vocation promoter of one diocese struck some applicants out of the list of passed candidates to be submitted to the government for approval, despite the government restrictions on the number of seminarians and a serious shortage of priests.54 This is a good resolution. But how many applicants have made the same mistake, and have not been caught in the act? e. Subtle Negotiation Another problem arises out of the governments requirement that the candidate must be judged acceptable by them. Their
53 Todays Seminarians Need Missionary, Real Life Formation, (Bangkok, November 11, 2003), Ucanews.com/archives, accessed on December 25, 2004. 54 Honesty in Seminary Admission Exams despite Government Restriction on Number, ibid.

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approval depends on the candidates personal history and his political perspective. Are there some subtle conditions as reasons for the denial of approval? What has the Church authorities done to sustain their candidates, at any price? What can be done with those candidates judged to be suitable by the Church, but have been denied approval by the state? Can the Church seek to export them to other Catholic countries in need of vocations, as the Government exports workers? f. Graduate Seminarians for Priesthood Bishops must have the permission of Peoples Committee of the Province in order to ordain their graduated candidates. Before approval is given, each candidate is investigated again. This proposal referred to the present requirement that the Bishop must submit a list of those men that he wishes to ordain to the priesthood. Some of these men do not receive the needed permission; some are left waiting for a long time. For that, the seminary representatives ask the governments delegates the abolition of government screening of seminary graduates to determine their eligibility for priestly ordination.55 Hopefully the new Regulation on Religions,56 valid from November 15, 2004, promises to make it easy. Wait and see.

G. Present Situation of Vietnamese Priests

55 Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting, ibid. 56 Socialist Republic of Vietnam, Php Lnh Tn Gio (Regulation on Religions), Lephai.com/uni/n2004/tl20041029a.html, accessed on January 25, 2005.

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1. General Observation Priests in Vietnam today are more attuned to the life and struggles of ordinary people, but they must keep their distance from the allurements of the world, even while striving to be in it. According to Bishop John Baptist Bui Tuan, they might face increased loneliness, stress, temptation, pressure and criticism. They may also confront an increase in secular pleasures that can harm their inner and religious life. Market-oriented economic development and consumerist culture are also affecting their priestly life. The educated laity, in particular young people, do not respect the clergy as much as they did before. This is due chiefly to the lifestyle of a number of priests with bullying behavior and power struggles.57 2. Positive Aspects

On the one hand, they are more aware of democratic values and civic rights, after Bishop Paul Tinh Nguyen Binh Tinh. They have a high sense of fraternity and solidarity with everybody, though a gap still remains between awareness and their daily life. Younger priests strive to explore and pioneer new realities, but must learn how to live those realities better. Nonetheless, they live closer to the masses than their older confreres did. Now they live and serve in an environment that offers to more allurements and temptations than before. At the same time, they are expected to do their best to contribute to the sanctification of the world, and to make it better and more human, a world where people treat and respect each other better for the sake of justice.

Senior Catholic Church Leader sees challenges for Clergy (Ho Chi Minh City, March 7, 2005), Ucanews.com/archives, accessed on July 29, 2005.

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On the other hand, they are well aware that proclaiming the Good News is no longer just their responsibility, so they must be trained to work with laity and other priests. They should learn to listen to others, share responsibilities with others, and act as leaders in accordance with the spirit of service taught by the Gospel. They should avoid taking over the tasks of others or imposing their own will on others. They need to learn how to dialogue with their bishops and each other, and to obey orders more easily after dialogue, not as reluctantly as before. They must also learn to dialogue with people in all walks of life: nonChristians, other religions, even those who detest religion.58 3. Negative Aspects

But, there are some dangers that threaten the lives of priests in Vietnam today. Mentioning these dark spots is meant to make priests and those moving toward the priesthood more aware of these dangers. One dark spot is a hunger for power. This is manifested in authoritarian attitudes in pastoral ministries and ambitious undertakings. In seeking authority, a priest may rely on a certain power base. After attaining that power, however, he may fear that his authority will be shared or lessened, thus he monopolizes the work and refuses to share responsibility with anyone else. Another dark spot can be the excessive tendency to seek a comfortable, easy and wealthy life. The truth is that some priests today cannot endure the lack of material comfort, so they earn and save money for tomorrow. Of course, we are unhappy if a priest endures extremely poor living conditions, especially when he cannot even satisfy his basic needs. But they must not forget that priesthood in no way can be viewed as a ladder for social promotion.59 Most clergy come from modest families in society.
Vietnam Clergy Face New Temptations from Society (Danang, October 25, 2002) Ucanews.com/archives, accessed on November 3, 2004.
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Greed and miserliness will harden a priest's heart in the face of God's grace and the misery of others. Further, today's clergy are open to and involved in society, so they have many opportunities to work together with women. The tendency to seek an easy and comfortable life can lead to a search for relaxation and pleasure, especially when they still have an undeveloped concept of celibacy's demands. Some priests see partnership with women as normal; nude images and pornographic material are no longer a forbidden area. Until now, people still trust priests because of their holy orders and their nature as virtuous persons and exemplary sons of God. In those cases where priests are serious offenders, the faithful come to them just out of obligation, not because they trust such priests. Those priests are regarded as mere "functionaries" who dispense God's gifts. Thanks to God, almost Vietnamese priests do live up to the spirit of celibacy.60 The present critical problems that are forthrightly faced will test the spiritual maturity, humility, poverty and obedience to Gods will of the priests and future priests. 4. Formative Vision for Seminarians

With confidence in Gods grace, one keeps in mind the formative vision for seminarians. For all of these reasons, seminaries have to form the candidates who have both natural and spiritual virtues. Concretely, this means their formation should help them to develop a strong character, and to become enthusiastic sons of God who live in accordance with Jesus' teachings. Regarding human qualities, the candidates should be able to make sound judgments, to listen to and dialogue with people, and to have a strong will. They should also be able to lead people in a spirit of service to everybody
Priesthood is not a Career or a Profession but a Vocation (Vatican City, October 9, 2003), Zenit.org/english, accessed on December 25, 2004. 60 Vietnam Clergy Face New Temptations from Society, ibid.
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(respecting everybody, and being open to every good value regardless of origin). As for spiritual life, they should be docile before God through prayer, and should be ready to do God's will in all minor and major events of their religious life, of society and of the times. They should behave gently and be disciplined, work hard and be cheerful. In particular, they should have an intimate relationship with Jesus, always and everywhere. Without illusions, they rely on the sustaining mercy and grace of God, totally dependent on the strength of the Spirit.

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CHAPTER III PRESENT SPIRITUAL FORMATION IN VIETNAMS SEMINARIES A. Standard Program of Spiritual Formation It is realized today that the spiritual practice by seminarians in their daily life is the key to the success of all formation programs. The spiritual life is human life lived in the Holy Spirit; it is the human response to Gods calling in a concrete situation. In general, the spiritual formation program of Vietnams Six Major Seminaries comprises three main parts: 1. Theory

The theoretical part of the formation is divided into philosophy and theology. The philosophy program lasts two years. Other than philosophy, the seminarian is introduced to prayer, meditation and communal spirituality, with prerequisite courses about spirituality, history of salvation, vocation life.61 The aim of the program is to guide and encourage the seminarian to grow into a personal relationship with God, and to live out his daily life in the presence of the Spirit of Christ. The theology program is for four years. The first year focuses on the history of Spirituality in the Church. The second and the third years are concentrated on a Theology of Spirituality. The fourth year is concerned with a directory of priestly life. The objectives of these four years are several. It is designed to help the seminarian to grow into holiness and maturity in the spiritual life. That is, the seminarian is to be open to an experience of the living
Plans for Common Curriculum Discussed at Formators Meeting (Da Nang, July 11, 2002), Ucanews.com/archives, accessed on November 3, 2004.
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God. But he also is encouraged to grow more comfortable in sharing his spiritual experiences with others by speech and by action, in his daily life and his priestly ministry. 2. Spiritual Practices The practical part of the formation program is basically to put into practice what the seminarian has learned theoretically. That is, he is guided and aided to integrate his spiritual life into his daily human life. That includes several different practices. The seminarian is guided to discover the Jesus of the Gospels by trying to live and share in Jesus life by meditation methods. He is guided to practice growing in holiness by living out the three theological virtues of faith, hope and love, as well as practicing the four moral virtues of prudence, justice, temperance, and courage. 3. Indispensable Support The third part of the spiritual formation process can be labeled communal support. It is under the direct guidance, and will be reinforced by three practices. There will be the occasional and regular spiritual exhortation by the rector of the seminary. The seminarian will undergo individual spiritual direction. Finally there will be group sharing and support, provided by a variety of exercises. B. Self-Examination of Seminarians During the whole seminary formation period, seminarians are urged to reflect upon themselves, based on a questionnaire62 derived from the materials discovered in the setting of spiritual direction sessions. This questionnaire concerns the outer conditions (social environments, family, relationships with acquainted priests, with opposite sex), natural conditions (health, characters, intelligence, talents
62

See appendix A1: Questionnaire of Self-Examination.

43

and ability), and spiritual conditions (spirit of self-giving, spirit of responsibility, spirit of spiritual life, spirit of faith, spirit of collaboration, spirit of obedience, spirit of poverty, spirit of chastity, spirit of liturgy, spirit of pastoral and spirit of manual labor). It aims to help the seminarians to discern their vocation and to make a mature decision of life with total inner freedom. In order to facilitate these efforts, they are encouraged to build up the ideal image of priest63 that they want to become, based on the configuration to Jesus Christ, the High and Eternal Priest. A serious self-examination could lead the seminarian to either conclusion that God wants another way for him. He has prepared the characters and necessary capacities for him to live his Christian life fully as a lay person. Then, his sense of responsibility will encourage him to change way of life. Or God chooses him to become a priest. Although he examines himself seriously, he is not absolutely sure of his vocation. It will be completed and make him calm by the acceptance of the Bishop and his representatives. C. Application of this Program in Reality Spiritual formation is the most important foundation in priestly formation. But in general, young men entering the seminary are not well prepared for a mature Christian life; they lack a solid catechetical foundation and a serious, prayerful inner life.64 All seminary formators agree that spiritual formation should be highlighted right in the pre-seminary period in parishes. Parishbased catechetical and human formation programs should be such that seminary candidates know how to pray and can familiarize themselves with liturgical services and community life. Since there is no more minor seminary, basic formation must begin primarily with family, especially the parents. Christian
See Implication of Church Teaching: Vision of Priesthood. Formators call for Better Spiritual Formation of Seminarians (Nha Trang, August 8, 2000), Ucanews.com/archives, accessed on January 25, 2005.
64 63

44

communities and parish priests can help candidates discern the real motivations for their wanting to become priests, and to practice, step by step, this lifestyle.65 The more one lives as seminarian the more one becomes truly seminarian, and the more one lives as priest the more one becomes truly priest. In all seminaries, students are organized into groups so that they may better cooperate with the formators in their spiritual journey. The major function of this activity is to apply the insights gained from spiritual direction to their life. They hold weekly meetings to give support to one another in the diverse activities of administration of seminary life, and in overcoming personal daily difficulties. Formators have also made efforts to provide a more solid educational foundation once they have been admitted to the first year. D. Obstacles for Spiritual Development Process But in reality, the time allocated for, and efforts put into spiritual formation are not sufficient to help the seminarians to mature spiritually. The local Church lacks the personnel and other necessary resources to make spiritual formation an integral part of the six-year priestly formation program. The shortage of formators has been a perennial problem, and has a negative impact on spiritual formation. A seminary without a resident spiritual director (Hanoi, for example) must invite guest priests to take this responsibility, but each time they stay for a couple of months and then leave.66 One cannot create a favorable formative environment for seminarians, and build up the trust they need to confide their real problems related to their vocation in such a short time. On the other hand, many present spiritual directors are not properly prepared, and there still exists the misconception that any priest can serve as spiritual director.
Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting, ibid. Formators Call Seminarians, ibid.
66 65

for

Better

Spiritual

Formation

of

45

One can identify adverse influences of a materialist and consumerist society, and insufficient pre-seminary human and spiritual education, as obstacles to adequate spiritual growth among candidates to the priesthood. In addition, the formators perceived with sorrow that, because they have been imbued with the social defect of cheating and dishonesty, some adult seminarians sometimes chose answers which are not true.67 Other bad habits can prompt some candidates to hide their real motivation. The formators must take a long time to understand and know them well. Some formators said they use some tests as a basis to help the candidates know more about themselves, and develop or change attitudes and behavior. Resident priests have the responsibility for the seminarians' spiritual formation, and religious priests are invited to conduct annual retreats or vocation discernment sessions to ensure an objective assessment of the seminarians' maturity. The inadequate spiritual formation and the influence of consumerism on the candidates to the priesthood in Vietnam today emphasize the need for a review of spiritual formation, and the need for many competent (skilled and experienced) and well-trained spiritual directors. However, the formators agreed that the candidates show positive changes after a few years in the seminary, as a result of the training in spirituality. Priestly formation programs in Vietnam's seminaries include one or two years of parish-based pastoral work. This service can be staggered through six summer vacations, depending on the seminary requirements. There are still many problems and difficulties, and yet the Church in Vietnam still hopes for a better future under the powerful guidance of Holy Spirit, who is the authentic spiritual director. That hope is partly based on the generous help of her Sister Churches which are helping to form her future seminary formators in Paris, Rome and Philippines.68
Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting, Ibid. Formators call for Better Spiritual Formation of Seminarians, ibid.
68 67

46

E. Annual Evaluation In order to evaluate seminarians, every school year, the seminary council meets two times, one after the start of the new school year and another before the summer holidays, (in the absence of seminarians, of course). In the first meeting, the rector makes known to the council the progress of each seminarian by reading letters from parish priests about their information, as well as their observations and suggestions concerning the seminarian in the summer holidays. The council also reviews and recalls its last assessment. At the same time, there is a discussion about the program for the coming academic year, which is presented by the rector. The second meeting takes place before the departure for summer holidays. The seminary council assesses the seminarians during the past year, especially those who have finished their seminary formation and are ready to present themselves to be ordained. The rector reports the results to the respective Bishops of the candidates. He also sends a letter to each parish priest asking his collaboration in the formation process of the seminarian during the summer holidays. Each seminarian is assessed in five areas: spirituality, intellect, character, discipline and vocational ability. The rector, who presides at the meeting, will mention the name of each seminarian, one by one. He reports the last assessment. Then, each member of the council, in turn, tells his observations about the five mentioned above areas, in comparison with the past to know if this seminarian is improving or not. The rector, and the secretary of council, takes note of all that is said. When the turn of his directee comes, the spiritual director keeps silence in order to protect the principle of confidentiality: Spiritual directors may not participate in the evaluation of those they presently direct or whom they directed in the past, because the spiritual direction takes place in the internal forum and this relationship is a privileged and confidential one. Through spiritual exhortation of 47

the rector, the seminarian is encouraged to complete an annual personal review, in order to examine his strengths and areas of growth in order to plan for the future. The seminarian must be informed about his faults, especially the important ones. He is also allowed to explain and to plead his cause (Acts 25:16). He is given the time and the opportunity to make the needed conversion. This is the Gospels mandate for forgiveness and transformation. The concern of our Vietnamese forefathers is as human being, nobody escapes any fault; one must repair ones own fault and then one has no more faults. The Gospel shows many sinners becoming saints with the powerful help of Gods grace (Jn.8:7). This is the merciful love of the Lord (Mt.9:12-13). In reality, the converted persons who have humility are often better than those who have never had any considerable fault, and thus are liable to pride and self-conceit. All formators try to fully know the seminarians individually, in order to help them in their efforts of self-formation, and to contribute to the common formative way of seminary. Therefore unity among the seminary formation team is indispensable.69 But only the rector will give information to the respective seminarian and to his Bishop. The rector is the sole representative of the seminary to the outside. This seminary council should be expected not only to report to the Bishop on each candidates outward behavior (what he says and does, and how he meets requirements), but also to evaluate him as a candidate for the call to the Sacrament of Holy Orders. All the efforts and great care of seminary formation are invested to provide seminarians with the means to discern their vocation, to acquire the knowledge, attitudes and skills necessary for a good priest, in the confidence that God will fulfill this important work of the Church with the gifts of the Holy Spirit. F. Need for Constant Improvement
Compagnie des Prtres de Saint-Sulpice, Constitutions de la Compagnie des Prtres de Saint-Sulpice (Paris : Compagnie des Prtres de Saint-Sulpice, 2003), arts. 14-15 ; 17.
69

48

As gradual processes, the spiritual formation and spiritual growth need a constant improvement. That is, one needs a continuing evaluation in which the seminarian will receive clear and accurate information about him, so that he can change and correct what is inappropriate and develop in those areas in which he may be weak. This process involves the formators, the seminarian and his peers, the diocesan Bishop and his presbyterium, religious and lay co-workers and those to whom he has ministered, in a spirit of mutual trust and confidence. This continuing evaluation helps the seminarian to show positive qualities that recommend his continuance. If the seminarian does not have the qualities to work as priest in a harmonious and effective way, he should be communicated as early as possible in a constructive manner and he should be advised to leave the seminary.70 In order to have a constant and effective improvement, the seminarian himself must be aware of self-discipline and of fidelity in his spiritual life, it means, a deep personal relationship to Christ, nourished by prayer and liturgy, especially the Word of God and the Eucharist, after the example of the Blessed Virgin Mary. These prayers and devotions that helped him keep alive his vocation in the seminary would help him persevere in their priestly life later. Self-discipline and fidelity in his prayer life and faithfulness in his ministry for the People of God will make possible a constant improvement, a constant effort to be better for the seminarian in the present and for the priest in the future.

Paul VI, Sacerdotalis Caelibatus: Encyclical Letter on Priestly Celibacy (June 24, 1967), no. 64, in Church Documents CD-ROM. Seventh Edition, 2000. Philippines: Tidestone Technologies, Inc.

70

49

PART TWO
TEACHINGS OF THE CHURCH CONCERNING SPIRITUAL FORMATION FOR SEMINARIANS Candidates for the priesthood should prepare themselves very conscientiously to welcome God's gift and put it into practice, knowing that the Church and the world have an absolute need of them.71
71

John Paul II, Pastores Dabo Vobis, ibid., no. 82.

50

Spirituality must involve, and embrace, the whole of human life, since the spiritual life is human life in the Spirit. The present environment has brought about a situation which, in turn has caused profound changes in the Church and in the world. The resulting situation has obliged us to raise the question: What is the kind of priest that is needed for todays Church and todays world? The answer to that question will be of great help to create a suitable formation program. In seeking some answers, the writer will survey, evaluate, and analyze some of the Churchs teaching on spirituality, especially on the spirituality of priests. As has been mentioned, spiritual formation is the very central component of any seminary's mission, so that without spiritual formation, pastoral formation would be left without foundation.72 Some of Church documents concerning the spiritual formation process will be considered are: Optatam Totius (Priestly Training) and Presbyterorum Ordinis (Ministry and Life of Priests) of the Second Vatican Council; Pastores Dabo Vobis (I Will Give You Shepherds) and Ecclesia in Asia (The Church in Asia), Post-Synodal Apostolic Exhortations by Pope John Paul II, Ratio Fundamentalis Institutionis Sacerdotalis (Basic Scheme for Priestly Training) and Spiritual Formation in Seminaries, from the Congregation for Catholic Education. Some Speeches of the Holy Father are also mentioned. The documents of the Federation of the Asian Bishops Conferences (FABC), and of the Vietnamese Bishops Conference (VBC) will also be considered.

72

Ibid., no. 45.

51

CHAPTER IV TEACHINGS OF THE UNIVERSAL CHURCH CONCERNING SPIRITUAL FORMATION

A. Documents of the Second Vatican Council 1. Priestly Training (Optatam Totius) Optatam Totius gives the most concise treatment of the goals of any formation program, emphasizing 52

spiritual formation.73 Firstly, Deep Spirituality and Sense of the Mystery of the Church: Deep Spirituality should help the seminarians to learn to live in intimate and unceasing union with the Trinity, by means: faithful meditation on the Word of God, active participation in sacred mysteries of the Church, especially the Eucharist and the Divine Office, seeking Christ in others, particularly the poor and little ones, and filial devotion to the Blessed Virgin Mary.74 Sense of the Mystery of the Church will be expressed in filial attachment to the Pope, loyal cooperation with the bishop, harmony with fellowpriests, in order to bear witness to the unity of the Church. They should develop a readiness to accept the authority with deep conviction and for supernatural reasons. By this love for the Church, they strengthen their spiritual life.75 Secondly, Priestly Celibacy should be very carefully presented to seminarians as a precious gift of God, with undivided love for the sake of the Kingdom of Heaven. This formation should be supplemented by latest findings of sound psychology and pedagogy76 in order to learn how to prevent the dangers threatening their chastity, how to grow in human maturity and to master their mind, body, instincts, sentiments and passions. They should be trained in priestly obedience, poverty and self-denial, so that they can give up willingly even those lawful things but not expedient. They should humbly ask for and respond to this priestly celibacy freely and generously under inspiration and assistance of the Holy Spirit, with good qualities such as sincerity, love of justice, fidelity to ones promises, courtesy in deed,
73 74

Vatican II, Optatam Totius, ibid, nos. 8-12. Ibid., no. 8. 75 Ibid , no. 9; 11. John Paul II, On Psychology and Candidates for the Priesthood: Speech to Session of Congregation for Catholic Education, (Vatican City, February 21, 2002), Zenit.org/english, accessed on November 3, 2004.
76

53

modesty and charity in speech.77 And finally, Optatam Totius wishes that the bishops set apart a suitable interval of time for a more intensive spiritual preparation and arrange pastoral work for testing the fitness of candidates for the priesthood.78 2. Ministry and Life of Priests (Presbyterorum Ordinis) Presbyterorum Ordinis focuses on spiritual requirements.79 Firstly, Humility and Obedience: The most important virtue of priests is to be always ready to know and to do the will of God, not their own will. Aware of their own weakness (1Cor. 1:27), they work in humility trying to do what is pleasing to God (Eph 5: 10), understand Gods desire and follow it in the ordinary circumstances of their everyday life. Pastoral charity urges priests to dedicate their own will by obedience to the service of God and others. They obey, with spirit of faith, the Pope, their Bishop and Superiors, in their given task, even menial and unrecognized, to build the Body of Christ. This obedience is designed to promote their mature freedom. By this humility and responsible obedience, they conform themselves to Christ (Phil. 2: 7-9; Rom. 5: 19). Secondly, Gift of Celibacy: Celibacy, held and imposed by the Latin Church, is embraced and esteemed as a gift of God, accepted and observed as a great value of priestly life. It will be a sign of pastoral charity and a special source of spiritual fecundity. Indeed, celibacy has a many-faceted suitability for the priesthood. Through celibacy, observed for the Kingdom of Heaven, the priests adhere to Christ more easily with an undivided heart (1Cor 7: 32-34). Through Christ, they dedicate themselves to the service of God and his people, and thus they are apt to give a living sign of the world to come. They must thereby humbly and fervently
77 78

Vatican II, Optatam Totius, ibid, nos. 9-11. Ibid., no. 12. 79 Vatican II, Presbyterorum Ordinis, nos. 15-18.

54

pray for celibacy and receive it as a gift of Gods grace. With the Church, they must humbly and steadfastly pray for the grace of fidelity and employ all the helps both supernatural and natural, especially ascetical practice approved by experience of the Church. Both priests and faithful should cherish and beg of God this precious gift of priestly celibacy.80 Thirdly, Voluntary Poverty: Living in the world and using the world, the priests must learn how to be not of this world and to become docile to the voice of God in their daily life. From this freedom and docility grows the spiritual discretion in which is found the right relationship to the world and earthly goods, so that they might correctly use goods in response to the will of God and reject those which are harmful to their mission. Thus they must avoid all appearance of business or vanity, and arrange properly their home so that they might not appear unapproachable to anyone, even the most humble, who could fear to visit them. Therefore, they are invited to embrace voluntary poverty, by which they are more manifestly conformed to Christ and become eager in the sacred ministry.81 Lastly, priests interior life needs to be fostered by spiritual means for their personal sanctification: union with Christ in all circumstances of life, nourishment from the double table of the Word and the Eucharist, celebrated in the mass and adored in the Blessed Sacrament, daily examination of conscience, spiritual reading seeking Gods will through inspirations of the Holy Spirit, signs of times and events of life, devotion to the Blessed Virgin Mary, spiritual retreats and spiritual direction, and different forms of mental and vocal prayer.82 B. Documents of the Holy See

80 81

Vatican II, Presbyterorum Ordinis ibid., nos. 15 - 16. Vatican II, Presbyterorum Ordinis, no. 17. 82 Ibid., no. 18.

55

1. Vobis)

I Will Give You Shepherds (Pastores Dabo

Pastores Dabo Vobis develops these concepts more concretely concerning spiritual formation.83 First, Silence and the voice of God: Although the human individual is open to transcendence, to the absolute, it is very difficult for those in modern society to hear the voice of God and to appreciate the value of silence in the depths of human heart where he is alone with God.84 Silence allows us to perceive God's presence and to be won over by it. Second, the Eucharist: not only because it is the source and summit of the spiritual life, but it fosters critical attitudes in the individual: Seminarians must be trained to take an active part in every day and consider the Eucharistic celebration as the essential moment of their days. Chief among the intimate dispositions fostered by the Eucharist are gratitude, self-offering, charity, and adoration. Third, the Sacrament of Penance: To be fully sensitive to the value and power of the Eucharist, PDV urged to rediscover the beauty and joy of the Sacrament of Penance by developing the sense of sin, of asceticism, interior discipline, spirit of sacrifice and Cross. Fourth, Humble Service: Seminarians need a proper training in the spirit of humble service of Jesus (Jn13:15), in charity, particularly in the preferential love for the poor and merciful love for sinners.85 Fifth, Priestly Celibacy is highlighted as a special grace and gift of God,86 as a choice of a greater and undivided love for
John Paul II, Pastores Dabo Vobis, ibid., nos. 45-50. Vatican II, Gaudium et Spes: Pastoral Constitution on the Church in the Modern World (December 7, 1965), in Welcome the Catholic Church CD-ROM (Philippines: Harmony Media Inc.), no. 16. 85 John Paul II, Pastores Dabo Vobis, ibid., nos. 48-49. 86 Ibid., no. 29.
84 83

56

Christ and for the Kingdom of God. Celibacy should be presented clearly, without ambiguities and in a positive fashion. Seminarians should have a sufficient degree of psychological and sexual maturity as well as an assiduous and authentic life of prayer, under the direction of a spiritual father. These will foster an appreciation for sacrifice, self-denial, radical self-giving, self-discipline, acceptance of solitude, and the cross. All interior formation must bear fruit in how one lives life: The candidates must seek God in others through ministerial service freely given and in pastoral charity. 2. Church in Asia

a. Priorities of the Church in Asia Ecclesia in Asia dedicates absolute priorities to the proclamation of the Good News (EA no.19) and to the spirituality of mission, which in Asia is to proclaim Jesus as the unique Savior (EA no.20), by means of inculturation (EA nos.21-22), in theological reflection, liturgy, and priestly formation with interaction of both contemplation and action. In order that mission should be effective, the Church in Asia must live in close communion with Jesus Christ, communion within the Church (EA no.25), communion by dialogue: ecumenical dialogue between churches, dialogue with cultures, dialogue with other religions (EA nos.29-31), dialogue of life with the poor (EA no.34), engagement to promote human person, especially the poor in all dimensions of dignity, of economy, of life, of peace and of environment (EA no.41). After all, the Church in Asia must further the witness to the Gospel (EA nos.42-49), that is, she must really live out what she preached. b. Spiritual Formation for Seminarians

57

According to the presentation of Cardinal Paul Shan Kuohsi,87 the Church in Asia needs priests who are psychologically balanced, emotionally mature, sound in judgment, orthodox in doctrine, strong in will, prompt in charity, always disposed to serve others, zealous for evangelization and pastoral work, spiritually rooted in an intimate communion with the Holy Trinity and centered in Jesus Christ. Before entrance to the seminary, the candidate should submit a psycho-spiritual test conducted preferably by a priest expert.88 With this test, the candidate should be proven at least to have the positive and potential signs of the above mentioned qualities, and no strong negative hints of the contrary. The above mentioned qualities of priests should be gradually acquired by the candidate in the long years of formation. Though the Synod Fathers did not make a formal proposition on psychological formation, they nevertheless dealt with it during the small group discussions and private conversations. They were especially concerned about the formation of celibate, human relations and harmonious collaboration with others. They also greatly emphasized prayer, contemplation and solitude for spiritual formation. Prayer, meditation, contemplation and solitude are traditional spiritual ways leading people to holiness and perfection in all the great religions of Asia. Effective evangelization requires not only active proclamation, sociocharitable services, cultural and educational activities, but also a deep prayer life with meditation, contemplation, solitude and union with God.89 3. Basic Scheme for Priestly Training (Ratio Fundamentalis Institutionis Sacerdotalis)
Synod of Bishops-Special Assembly for Asia: Orientations on Priestly Formation, in Linh Muc Thien Nien Ky Moi (Priest of The New Millennium) (Hue City: Hue Major Seminary, 2000), pp. 31-56. 88 On Psychology and Candidates for the Priesthood, ibid.
89 87

Synod of Bishops-Special Assembly for Asia, ibid., pp. 47-

49.

58

a. General Guidelines First of all, the future priests must learn90 1) to live in familiar and constant company with the Trinity; 2) to find Christ habitually in the intimate communion of prayer; 3) to keep the Word of God with affection rooted in faith, and to give it to others; 4) to visit and adore Christ sacramentally present in the Eucharist; 5) to have a fervent love for the Virgin Mary who was in a special way associated with the work of Redemption; 6) to consult the documents of sacred tradition, the works of the Fathers, and the examples of the saints; 7) to know how to examine and judge their conscience and their motives with honesty and sincerity. Secondly, the spiritual formation of the seminarians is a process that includes different stages; each stage needs to be adapted to their age, experience, and ability. Its efficacy is considerably enhanced by some fixed periods of more intensive training. Those periods could be: the entry to the seminary, at the beginning of their theology studies, and as they approach priestly ordination. b. Specific Aspects The first purpose of spiritual formation is the perfection of charity. This perfection leads the seminarians to become another Christ. Deeply penetrated by Christs Spirit, they should realize what they are doing when celebrating the mystery of the death of the serving Lord (Mt 20: 28). Step by step, they must have a clear and definite appreciation of their priestly vocation, and so make themselves better able to acquire the virtues and habits of priestly life. They are called to do their best to perfect their own life and the common life of the whole seminary, united by heart and soul (Acts 2: 44-46). Thereby, the community enjoys Gods presence,

90

CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., nos.

44-58.

59

observes the law in its fullness and attains the bond of perfection.91 This community life prepares the candidates so that they may be united in a sacramental brotherhood with the wider community of the diocesan presbyterium, by the bond of charity, prayer, and manifold cooperation, in order to build up the Church, a task demanding many duties and up-to-date reforms.92 The second purpose is the priestly celibacy, a rule established by the Latin Church for those who, by the grace of God, are freely willing to embrace it for the Kingdom of God. In this state, the priests more easily stay close to Christ with undivided heart; more freely dedicate themselves to the service of God and Gods people, and to receive the priesthood with generosity.93 Therefore, the future priests must perceive and accept celibacy as a special gift from God. By a life unstintingly devoted to prayer, to union with Christ, to sincere fraternal charity, they can fully and joyfully preserve their celibacy. They should enjoy fully psychological freedom, both interior and exterior, and have the necessary degree of emotional stability, in order to appreciate and live their celibacy as their personal fulfillment. Adequate education in matters of sex is required for this, leading them to a chaste love of people rather than an anxiety to avoid sins, thus, preparing them for the future involvement of the pastoral ministry.94 Another important aspect of spiritual formation is the close relationship with Christ, always the same yesterday, today and forever (Heb.13:8). The seminarians should aim at a close and friendly relationship with the person and mission of Christ, who completed his task in humble submission to the will of the Father as his food (Jn.4:34). They are called to dedicate their own will to the service of God and others, by obedience with faith. They must
CCE, Ratio Fundamentalis Institutionis Sacerdotalis (RFIS), ibid., nos. nos. 44- 46. 92 Vatican II, Presbyterorum Ordinis, ibid., no. 8; RFIS, ibid., no. 46. 93 Vatican II, Presbyterorum Ordinis, ibid., no. 16; RFIS, ibid., no. 48.
94 91

CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., no.

48.

60

not only learn to accept the cross, but to love it, and take up all the heavy tasks required in order to carry out their apostolic mission. They need to live a sincere obedience to the Pope and to their own Bishop. By living out a humble service and a filial piety, they become their faithful co-workers.95 Fourthly, the seminarians have to learn to foster the Spirit of Poverty in order to fulfill the apostolate: relying on the Father's Providence, they may know both how to have plenty and to be in want, to be hungry or to be satisfied, to have much or little in imitation of Paul (Pil.4:12). Following the example of Christ (2Cor. 8:9), they should consider the poor and the less well-off to be their own special charges and to bear witness to poverty, with self-denial of superfluous goods.96 Fifthly, the spiritual formation should cover the whole person. Grace does not diminish nature, but raises it to a higher level. The seminarians must learn to practice sincerity, constant concern for justice, and good manners in dealing with people, with spirit of fellowship and service, spirit of readiness to work, and the ability to work with others. They must keep their word, self-controlled and kind in conversation. Because of their duty of preaching the Gospel to all people, they must learn the art, that is, by speaking to others in the right way, by listening patiently and by making themselves understood.97 Lastly, the energy and the newness of priestly life are the Eucharist and the Sacrament of Penance. Seminarians must take part in the daily celebration of the Eucharist, the "source and culmination of all Christian life" and the center of the whole life of the seminary. The Eucharistic worship should be closely combined with the Divine Office. By the Eucharist, the liturgy and prayer, they will be able to persevere in a genuine close attachment to Christ and the Church.98 The sacrament of Penance must be instilled into future priests, so that they may be renewed every day. Each seminarian must humbly and confidently open
95 96

Ibid., no. 49. CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., no. Ibid., no. 51. Ibid., no. 52.

50.
97 98

61

his conscience to his spiritual director, through spiritual direction, in order to be guided safely in the way of the Lord. 99 He must gradually acquire a genuine mature spirituality through the selfexamination, regular period of recollection, and other exercises of this kind, being aware that these spiritual activities will be a help toward the development and strengthening of their spiritual life.100 He must be trained to correctly observe the signs of the times and to judge events by the light of the Gospel. In this sense, external silence is imperative, because without external silence there is no interior silence of soul. 4. Spiritual Formation in Seminaries

The Sacred Congregation for Catholic Education points out four urgent guidelines of spiritual formation for future priests:101 Firstly, the Word of God: The candidate must be formed in a sense of genuine interior silence so that he can listen to, and understand in depth, the Word of God, and patiently find Christ through his own experience of listening prayer which enables him to become a teacher of prayer for others. Interior silence has in Christ its source and goal: abandonment to God and dependence upon him, interior intimacy and real dialogue with him. Inner silence and external silence interact and foster one another. In a seminary where external silence does not exist, interior silence is also absent. The seminary Rule of Life must provide for this as a priority.102 Secondly, candidate must live the redemptive sacrifice and render present the sacrifice of Christ by the Eucharist and make the faithful communicate worthily in it.103 Thirdly, he must grow in spiritual sacrifice by accepting and carrying
Ibid., no. 55. CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., nos. 56-58. 101 CCE, Spiritual Formation in Seminaries, pp. 9-23. 102 Ibid., pp.10-14. 103 CCE, Spiritual Formation in Seminaries, ibid., pp. 14-18.
100 99

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out his cross in Christs footsteps of self-denial, that is, to have a genuine obedience and a sense of penance. And finally, he must have a filial love and confidence towards the Blessed Mary whom Jesus on the cross gave us as mother. The Marian mystery leads to greater contact with Christ and his cross. Christology is also Mariology. The love and the devotion to the Blessed Virgin Mary must be taught and practiced in the seminary with a real interior energy.104 The document also proposes a period of preparation for the seminary given exclusively to spiritual formation. This period of preparation should occur before and somewhere other than the seminary, the students have opportunities to accomplish a real spiritual apprenticeship.105 C. Teaching of Pope John Paul II 1. Contribution of Psychology in the Priestly Formation106 a. Proper and Limited Contribution of Psychology in Priestly Formation Process According to the Pope, a contribution by the expertise of psychologists may be made at the time of admission and during the overall process of formation. This expertise must be incorporated in a balanced way, to safeguard the great value of spiritual direction. Psychological intervention107 does not eliminate every difficulty and tension in the person, but encourages developing a broader awareness and freer exercise of his personal freedom. In this way, the person can accept an open and honest
Ibid., pp. 22-23. Ibid., p. 24. See also Pre-Seminary Period in chapter IV. 106 John Paul II, On Psychology and Candidates for the Priesthood , ibid. 107 See Appendix C: Psychology and Celibacy Formation for Seminarians.
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struggle, with the irreplaceable help of grace. Thus, the formators need to be attentive to the religious quality of expert psychologists, as well as their scientific qualifications. The psychologist needs to have a thorough understanding of the Christian vision of life, and of the vocation to the priesthood, if he is to provide effective support for the necessary integration of the human and supernatural dimensions. b. Spiritual Formation and Celibacy The Pope said that the candidates must be introduced to the practice of prayer, meditation and personal asceticism based on the theological virtues lived in daily life. Both ecclesial-apostolic charity and canon law provide suitable obligations for the future ministry of the candidate. The celibacy for the sake of the Kingdom of God must be presented as a choice that is eminently favorable for the joyful proclamation of the Risen Christ. 2. Solid Preparation for Priests

Pope John Paul II stated that the proper selection of candidates is a complex process. Therefore, one must begin immediately the process of preparing selected candidates to be good and holy priests. The spiritual formation and doctrinal instruction of the students must be harmoniously blended and supervised by well-trained formators. It must stress the essential need for regular celebration of the sacraments, especially the Sacrament of Penance, together with private and devotional prayer and frequent visits with a spiritual director. He emphasizes that the priesthood must be seen as vocation to selfless, loving service and that celibacy, esteemed gift and all it involves, is to be regarded as an integral part of the priest's exterior and interior life.108

John Paul II, Solid Preparation for Laity and Priests: Address to Philippine Bishops (Vatican City, October 9, 2003), no. 6, Zenit.org/english, accessed on December 25, 2004.

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3. Spiritual Formation Adapted to Missionary Challenges Pope John Paul II asked all the Vietnamese Catholics to advance with a new way of evangelization; to take always with more seriousness their vocation of baptized and "to assume the role which is theirs in the life and the mission of the people of God, like witnesses of Christ, everywhere they are."109 For the formation of the young, he asked the Vietnamese Bishops to take care of the conditions of a spiritual and intellectual formation adapted to the missionary challenges which they have to face, by choosing carefully the trainers and the professors who have acquired a human and sacerdotal maturity. They must be conscious that the task of evangelization concerns all the people of God and requires a new zeal, new methods and a new language.110 D. Teaching of Pope Benedict XVI 1. Jesus Christ as True Measure Pope Benedict XVI, just before elected, summaries that many ideological currents and fashions of thoughts agitated and tossed the small boat of thought of many Christians from one extreme to the other: from Marxism to liberalism, to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism. Every day, new sects are born, leading into error (cf. Eph. 4:14). The clear faith according to the Creed of the Church is often labeled as fundamentalism, while relativism seems the only attitude worthy of our time. A dictatorship of relativism recognizes nothing as absolute, but its own ego and its whims. We have the Son of God, true man as measure of true humanism. Adult and mature is a faith profoundly rooted in friendship with Christ. This friendship
John Paul II, Ecclesia in Asia, n. 45. The Church is waiting for the Total Respect of its Autonomy, ibid.
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opens us to all that is good and gives us the measure to discern between what is true and what is false, between deceit and truth. We must mature in this adult faith; we must lead the flock of Christ to this faith. And this faith, the only faith, creates unity and takes place in charity as fundamental Christian life.111

2. Church has no Fear of the Future In his Message to Cardinals,112 Pope Benedict XVI committed himself always docile to the inspirations of the Holy Spirit, with humble abandonment in the providence of God, to continue on the path of his predecessors of proclaiming to the whole world the living presence of Christ. He affirmed strongly his determination of continuing the commitment to implement the Second Vatican Council. He also endeavored to build up the communion within the Church, based on the full communion with Risen Christ manifested in the Eucharist. In relations with outside, he gave a primary commitment for the reconstitution of the full and visible unity of all the followers of Christ, through purification of the memory. He impelled the Church revive the consciousness of Mission to make light of Christ shine before all people of today. He assured to continue an open and sincere dialogue with other religions, with various cultures and civilizations, especially with the poor and the little ones. He also declared the readiness of all Catholics to cooperate for a genuine social development of the dignity of every human being, hoping from reciprocal understanding, conditions will flow a better future for all. 3. Open Wide the Doors for Christ
Jesus Christ: the Measure of True Humanism (Rome, April 18, 2005), Zenit.org/english, accessed on May 1, 2005. 112 A Church That Has No Fear of the Future (Vatican, April 20, 2005), Zenit.org/english, accessed on May 1, 2005.
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Finally, in Inaugural Mass,113 he repeated the words of Pope John Paul II Do not be afraid! Open wide the doors for Christ! who would not have taken away anything that pertains to human freedom and dignity Only in this friendship do we experience beauty and liberation.

CHAPTER V TEACHINGS OF THE LOCAL CHURCH CONCERNING SPIRITUAL FORMATION A. Concrete Orientations of Federation of Asian Bishops Conferences The Federation of Asia Bishops Conferences applies the teaching of the Universal Church to the local context. The spiritual dimension must be brought to the entirety of one's life: one preaches the Word by living it. Leadership without the witness of holiness, asceticism, and personal integrity lacks authenticity. Therefore, the main tasks of spiritual formation are laid out: witness to the Gospel through simplicity of lifestyle, poverty, celibacy, obedience, communion, dialogue and prayer. 1. Asian Images of Priest114

Do Not Be Afraid of Christ! He Takes Nothing Away and Gives Everything, (Vatican City, April 24, 2005), Zenit.org/english, accessed on May 1, 2005. FABC, Seminary Formation for Priesthood in Asia: Seventh Plenary Assembly- Workshop Discussion Guide by Vicente Cajilig, Ucanews.com/fabc-workshop, accessed on October 7, 2004.
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a. Central Priesthood of Jesus Christ, the Savior The priesthood of Jesus Christ, the Savior is central. The salvation of humankind is the work of the Triune God through Jesus Christ and is continued in the Church under the action of the Holy Spirit. The priest participates in the priesthood of Jesus Christ and cooperates in his salvific work. Therefore the integral priestly formation, especially spiritual formation, aims to configure the future priest to Jesus Christ, High Priest. In other words, priestly formation aims to enable the seminarian to know, to interiorize and to live the person, the message and the vision of Jesus who is the core of this formation and the heart of the life and ministry of the priest. This salvific work is intended to help all men and women to satisfy their deepest longings and hungers for a full relationship with the Triune God (evangelization), and to build up the Church community (pastoral). To fulfill the mission and ministry of Jesus, the priest must be faithful to the three-fold ministry of Word, Sacrament and Service.115 b. The Priest, an Ecclesial Man

To carry out the mission and ministry of Jesus in Asia, the priest must be an ecclesial man. That is, he must be well grounded in his local and particular Church, able to form a communion of communities within the Church (parishes, renewal groups and so forth), open to the solidarity with other communities (other Churches and ecclesial commu-nities, other religions, people of good will, and the poor). This ecclesial man must be formed and self-formed to become

Congregation for the Clergy, The Priest, Pastor and Leader of the Parish Community, Zenit.org/english, accessed on January 25, 2005.

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a man of the sacred, a man of dialogue (both inside and outside the Church) and a man of humble service.116 c. Life and Function of the Asian Priests Context According to PDV, there are four dimensions to an integral priestly formation (human, spiritual, intellectual and pastoral). These four dimensions that are mutually interdependent need to be integrated. In order to realize the priestly ministry in Asia today, these four dimensions need to be inculturated. Thus the priest must be presented as a man of mature personality, a man of the Sacred, a man of dialogue, and a man of humble service. Particularly in Asia, the man of the Sacred is critically important. In the other Asian religions, holiness is given great value and holy persons are given great respect. Our priestly holiness is intrinsically linked to, and developed through, priestly ministry. That is, a dedicated ministry enhances holiness, and holiness enhances ministry. This holiness, which is a love for God, necessarily embraces a love for humans and for nature. That love is nourished by prayer, by a deep meditation upon the Word of God, sacramental life and service. The formation process should keep a focus on Christ as the model of holiness for the priest. The seminarians also need the models of zealous and holy priests on the formation staff. In leading the seminarians toward human maturity and holiness, freedom, discipline and responsibility should go hand in hand.117 Confronted with the plurality of religions and cultures of Asia, the priest needs to develop the ability for polite, respectful dialogue with other religions and the vast majority
116

FABC, Seminary Formation for Priesthood in Asia, ibid.

FABC, Priest in the Asian Context: Seventh Plenary Assembly - Workshop 4, by Vicente Cajilig, Ucanews.com/fabcpapers/workshop-report, accessed on October 7, 2004.

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of Asian people who are not Catholic. Because of the economic and social difficulties of the people, the priest should approach them as a humble servant, concerned for the true development and human promotion, with a special concern for the poor. This dialogue and service should remain open to evangelization.118

2. Aspects of the Formation Process a. Style and Method of Forming the Candidates The style and method of forming the candidate must be considered. The formation process needs to include discernment and selection of the candidates according to several criteria. They should be properly motivated, have suitable human qualities and a basic faith life.119 Modern techniques, such as a psychological evaluation, can aid the selection process. The formation process needs to foster the faith life and the vocation of the candidates. Formation and self-formation should be arranged in a small group, so that the personal guidance and human maturity of the candidates will be fostered. b. Crucial Quality of the Formators

The selection of the formators also needs to be done according to several criteria. They must be men of holiness, with pastoral and evangelical effective experience, and competence on the academic level. Competent lay people may also be invited to offer their
118 119

FABC, Priest in the Asian Context, ibid. Vatican II, Optatam Totius, ibid., no. 6.

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gifts in the seminary formation process. All of those people involved in seminary training, both clerics and laity, including those with whom the seminarian does his pastoral work, should be considered part of the formation team. The leadership roles of the rector, and of his immediate formation staff, have a critical role to play in creating an atmosphere that includes a sense of sacred, academics, dialogue, and service. An adequate member of spiritual directors for the spiritual formation program of each seminary should be available and evaluated regularly. It should be made clear that it is not true that any priest can be an effective spiritual director. Spiritual direction is not only a function, but also an art.120 c. Need of Effective Way of Evaluating The seminary is more than an academic institution. Thus, there is a need to establish a means of evaluating the seminarians. The formators, the seminary staff, and the seminarians themselves need to work cooperatively. The evaluation should include all aspects of seminary life: it needs to be holistic and to treat the seminarian in an integral and adequate way. Therefore, the evaluation can be done by the formators and staff, by the seminarian and his peers group. Some form of questionnaire may be suitable. Perhaps a retreat format is the best way to do this. Finally, for those seminarians who are ministering to other people outside the seminary, the rector may wish to consult with those people to obtain their evaluation of the seminarian.

FABC, General Observation and Suggestions on Formation: Workshop Discussion Guide by Vicente Cajilig, Ucanews.com/fabcpapers/workshop-report, accessed on October 7, 2004.

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3. Prayer Life in Spiritual Formation for Seminarians121 a. Vital Meaning of Prayer Prayer is the source of light and energy which come from the Lord to vivify and nourish the entire life and activity of each one and community, with the grace of the presence of the Lord and the work of the Holy Spirit in human hearts. Prayer enables human beings to turn to God and to call Him Father with confidence. Prayer is a gift of God and rooted in faith. One prays in the name of Jesus, to Jesus and with Jesus to the Father, in communion with the Church. Christian prayer is centered on the Eucharist, source and summit of worship. In the Eucharist, Jesus assumes his selfgift to the Father and to humankind, in his dying and rising again for the life of the world. By giving his life for us, Jesus teaches us to give our lives for others (Jn3:16). By Gods grace, the experience of his presence and action must be deepened and intensified in us, and our hearts must be opened to the fresh outpouring of the fruits of the Holy Spirit: love, peace, goodness, gentleness (Gal. 5:22). b. Interaction of Asian and Christian Forms of Prayer The formation in prayer of candidate to priesthood with traditional Asian ways of prayer and worship has its relevance and vital importance: unity of body-psyche-spirit, interiority, immanence, contemplation-forms (Zen, Yoga), asceticism, popular expressions of faith and piety. This formation should be truly Christian and truly Asian and enable the candidate to become man of God and man for others, by forming those who will be entrusted to them in the ways of prayer and of conversion to God in all events and vicissitudes of their daily life.
FABC Documents in For all the Peoples of Asia 1 (Quezon City: The Claretian Publications, 1991), pp. 27-48.
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This formation makes the candidate familiar with inculturation by using all that is good, true and beautiful in Asian traditions and cultures (customs, wisdom, teaching, arts and sciences) to praise God and to proclaim the Good News. This attitude will become proper to the growth of the whole human person in sensitive relationship with others, especially with the poor, the oppressed and marginalized (to see with Gods eyes and to love with Gods heart). This is the eloquent witness to Gods love and to the kingdom of God. This readiness and openness of spirit prepares for dialogue which is the urgent way of being and doing mission in Asia.

B. Directives and Guidelines of Vietnamese Bishops Conference The Vietnamese Bishops have also shown solicitude and loving concern for the spiritual formation of the seminarians through their Pastoral Letters. They chose the attitude of listening and getting to know the People of God in new situation, focusing on the formation according to the orientations of the Second Vatican Council, by entering the contemporary world by witnessing to the Gospels value among the worldly realities of nation and peoples. They tried to understand the conditions of others and called for the renewal of the local Church through prayer and sacraments. In their Pastoral Letter 1976, they called on the People of God to live the faith actively by engaging in service with openness, humility, collaboration for the happiness of everybody, after the example of Christs incarnation, through the way of dialogue and collaboration, overcoming the difference between Catholicism and Communism,122 honoring the value of labor.123 They reminded the priests and seminarians of the image of Christ,
122 123

VBC, Pastoral Letter1978, no. 7. VBC, Pastoral Letter1978,, ibid., no. 8.

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identity of priests:124 as ministers of the Word and Sacraments, especially the Eucharist, humility and obedience, continuous conversion and renewal of life according to Gods will, in communion and solidarity. In their Pastoral Letter 1980, Vietnamese Bishops highlighted their pastoral orientation: to live close to Jesus and in communion with the Universal Church, attached to the Pope and to one another as the early Christian community and faithful to the spirit of Vatican Council II. This demanded a continuous conversion of conscience and a change of life proper to the Gospel, by listening to the Word of God and receiving the sacraments, persevering in prayer and reviewing ones life sincerely.125 They called on the Catholics to live the Gospel in the nation in the service of the happiness of the people.126 They especially reminded the priests to seek always the will of God through the proclamation of the Gospel and celebration of the sacraments in order to build up the Church, and to make Christ present among the faithful by their humble and diligent service in unity with their own Bishop. With Pastoral Letter 1989, they urged the Catholics to mission, responding to the Popes call to new evangelization by sharing joy and hope, pain and sorrow with compatriots,127 and by building a perfect life (Phil 4: 8). They confide this to the Sacred Heart of the Blessed Mary. Concerning the priest and priestly formation, Pastoral Letter 1998 reminded that Christians need to have zealous pastors and spiritual guides; that the personal example of formators has a crucial role to play in the formation process.128 Wishing that the vocations for consecrated or priestly life are always fostered and nurtured, the Vietnamese Bishops reminded them of mission of both proclaiming the Good News and renewing the Church,

124 VBC, Pastoral Letter1978, no. 12; Vatican II, Presbyterorum Ordinis, nos. 4-6, 15. 125 VBC, Pastoral Letter1980, no. 8. 126 Ibid., no. 13. 127 Vatican II, Gaudium et Spes, ibid., no. 1. 128 VBC, Pastoral Letter1998, no. 15.

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strengthening Christian faith and identity, because once being shared, the faith will further consolidate itself."129 Vietnamese Bishops stressed the elements of the renewal of spirituality in their Pastoral Letter 2001: The Word of God, the Sacraments and a life of prayer are efficient ways to enable self-renewal. Deep communion with God will cleanse us from selfishness and give us strength to serve others generously and selflessly, following the example of Christ Jesus.130 In their Pastoral Letter 2003, they urged Catholics to proclaim the Good News through prayer, through life example and dialogue with non-Catholic, by praying, visiting, interacting and sharing material goods. The ways of proclaiming the Good News as Mission are manifested by drawing from the source of life of the Trinity, following Jesus Christs example, being faithful to the tradition of the early Church and obeying Church teaching. And recently in their Pastoral Letter 2004, they focused on the core and summit of spiritual life: the Eucharist. They emphasized the ministerial priesthood has its origin in and leads to, the Eucharist. The priests must witness to the faith, devotion and love for the Eucharist. This manifests in the ways of their celebration, of their prayer in front of the Eucharist and their bringing the Eucharist to the sick. The devotion to the Eucharist is abundant source for their priestly life and ministry.131 They invited priests to review their liturgical celebration and urged them to celebrate with piety and in accordance with liturgical rites. At the same time, they proposed to reserve a special place for visits to the Blessed Sacrament,132 one would find the comfort and consolation, as Jesus said (cf. Mt. 11:28). That is why Pope John Paul II advised
VBC, Pastoral Letter1998, no. 19; John Paul II, Redemptoris Missio: Encyclical Letter on the Mission of the Redeemer, in Welcome to the Catholic Church CD-ROM (Philippines: Harmony Media Inc.), no. 2. 130 VBC, Pastoral Letter2001, no. 21.
131 132 129

VBC, Pastoral Letter2004, no. 11. Ibid. no. 12.

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to spend time with Christ present under the Eucharistic species: How often have I experienced this, and drawn from it strength, consolation and support.133 In brief, step by step, one aims to help the candidate grow continually and progressively in a personal relationship with Jesus Christ and in his commitment to the Church. That means to establish attitudes, habits, and practices of spiritual life that will be pursued after ordination.

CHAPTER VI IMPLICATION OF CHURCH TEACHINGS IN SPIRITUAL FORMATION FOR SEMINARIANS A. Vision of Priesthood Implied in Spiritual Formation What type of priest is attempted to be formed for the Church and for the world today? What model to which the seminarian will be shaped? The response must be realistic and idealistic, because the priest must be configured to Jesus Christ, as Head and Shepherd of the Church,134 the unique model of priests, and to respond to diverse realities of the Church and of the world, today and tomorrow. That is, the doctrinal model is the basis for the current pedagogy of priestly formation that makes the seminarian to become the Teacher of the Word, Minister of the Sacraments, and Shepherd of the Community,135 as it is inspired and
John Paul II, Ecclesia de Eucharistia, n. 25, in Celebrating the Eucharist with Mary: A Guidebook (Metro Manila, Philippines: Assisi Development Foundation, Inc., 2005), p.66. John Paul II, Pastores Dabo Vobis, ibid., no. 21. Congregation for Clergy, The Priest and the Third Christian Millennium: Teacher of the Word, Minister of the Sacraments, and
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expounded by the Magisterium of the Church: a man both deeply spiritual and deeply human, and firmly committed to priestly vocation, under the guidance of the Holy Spirit. One can summary the visions of Vatican Council II about the priesthood: The priest relates to bishop as collaborator. He must configure himself to Jesus and witness to the Word. To fulfill his ministry, as service to, not power over community, is his spiritual life. He acts in the name and in the person of Christ to build up and to guarantee the apostolic roots of Christian Community, as shepherd and presider of the assembly. The priest of today must recognize and promote the dignity, co-responsibility and charisms of the laity, in equality, complementarity, harmony and solidarity with laity, giving them freedom in their realm and different function. Finally, because of the unity and reconciliation of the community of faithful, the priest should not be directly involved in political parties or organizations.136 This integral type of priest must be formed harmoniously with active self-formation of each candidate. 1. A Priest, Man Consecrated, Possessed and Guided by the Holy Spirit First of all, the priest must let himself be possessed (Lk.1: 15, 41, 67; 4: 18-19; Is 61:1-2; Acts 2:4; 4:8) and guided (Mt. 4:1; Mk. 1:12; Lk.4: 1, 11) by the Holy Sprit whom he received from the baptism and became his temple (Mk. 1:8; Lk.3:16; Jn.1:33; 3:5; Acts 1:5), especially from the priesthood with the power of forgiving sins (Jn.20:22), by acting in the name and in the person of Christ. Sent by the Father and by Jesus, this Spirit of Truth will teach him all things and remind him of all that Jesus has told (Jn.14:26). The same Spirit will teach him what he has to say
Leader of the Community (March 19, 1999), in Church Documents CDROM. Seventh Edition, 2000. Philippines: Tidestone Technologies, Inc. Domingo Moraleda, Lectures on Theology of the Forms of Christian Life in the Church 1st Semester 2005-2006, ICLA, Quezon City.
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(Lk.12:12) and will speak instead of him (Mt. 10:20; Mk. 13: 11). That is, the priest will fulfill not only his personal life, but also his ministry, with the guidance and help of the Holy Spirit, through his seven gifts137 (wisdom, knowledge, understanding, fortitude, counsel, piety and fear of the Lord). His relevant behavior is always being faithful and docile to the inspirations of the Holy Spirit,138 in order to bear and to bring to others his fruits (charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control and chastity). The Holy Spirit is always at work in creation and human history, in life and mission of Jesus, in the Church Body of Christ, especially in the Church in Asia.139 2. A Priest, Spiritual Man and Man of Prayer The priest must be really a man of deep spirituality and of prayer that is, having a deep personal communion with the Father through the Son, by the power of the Holy Spirit.140 This is expressed in relationship with others, seeing with Gods eyes and loving with Gods heart.141 The prayer life of the priest enables him to be aware of himself and his dependence on God, even his priesthood (Heb 5: 4-6); to be aware of Gods presence and of the work of the Holy Spirit in his daily life by a total self-gift and surrender to God, after the example of Jesus Christ. The prayer of the priest is prayer within the Church, especially the ecclesial and sacramental prayer of Liturgy of which the source and summit is the Eucharist.142 This prayer of the priest is inserted into the prayer
Jose Cristo Rey Paredes, Lectures on Holy Spirit in the Life and Mission of the Church and Consecrated Life 2nd Semester 20042005, ICLA, Quezon City. 138 Benedict XVI, A Church That Has No Fear of the Future: Message to Cardinals (Vatican, April 20, 2005), Zenit.org/english, accessed on May 1, 2005. 139 John Paul II, Ecclesia in Asia, ibid., nos. 15-18. 140 FABC, Prayer-The Life of the Church in Asia, in For All the People of Asia I, ibid., p. 41. 141 Ibid., p. 42. 142 CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., no. 52.
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of Jesus: He prays in the name of Jesus and prays with Jesus and to Jesus. His prayer life helps him to find Jesus in others, especially in the suffering, the sick, the poor, the marginalized, the oppressed and the powerless, in order to love them and to serve them as Jesus taught and did. The people expect this of him. They just see him as a man of God, a man of God-experience. The one thing people would want the priest to do is to teach them how to pray.143 3. A Priest, Man of the Sacred The future priest must be configured to Jesus and is called to continue the mission of Jesus, who was sanctified and sent by the Father into the world (Jn10: 36); anointed, consecrated and possessed by the Holy Spirit (Lk4: 18-19). Therefore, being called to holiness,144 he must be formed and self-formed becoming a man of the sacred, because the priest is the man of God, the one who belongs to God and makes people think about God, a man who will help them to turn to God, to rise up to him.145 This factor of Sacred of traditional religions of Asia is very important and credible for the mission of the Church in Vietnam. To the same line with Pastores Dabo Vobis, Ecclesia in Asia says that the people in Asia need to see the clergy as men whose minds and hearts set on the deep things of the Spirit.146 The monks and nuns of Buddhism and Taoism have a spiritual discipline, more contemplative than active, emphasizing on self-control, selfforgetfulness and detachment from the world, in order to fight against temptations and passionately seek for salvation. This fact challenges Catholic priests to deepen their spirituality; otherwise, their witness in Vietnamese society will be less convincing.147
Orlando B. Quevedo, Pastoral Priorities of the Church in the Philippines and their Implications to Seminary Formation, in Gathered Around Jesus (Manila, Philippines: University of Santo Tomas Central Seminary, 2004), p. 43. 144 John Paul II, Pastores Dabo Vobis, no. 12. 145 Ibid., no. 47. 146 John Paul II, Ecclesia in Asia, ibid., no. 43.
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We might learn from them and strengthen our missionarys inner life. In fact, the priests can learn from these religions the way of life as the door to the Divine and a vehicle of communion with the Sacred.148 If they live out joyfully and faithfully their evangelical lifestyle and virtues (obedience, poverty and chastity), their witness and mission will be very effective. This is true in Asian context, where people are more persuaded by holiness of life than by intellectual argument.149 In the Church, the priest has all suitable means,150 natural and supernatural, to become a man of the sacred. The most important thing is to put them into practice of daily life. 4. A Priest, Man Having a Solid Biblical Foundation The priest lives in the world without belonging to it, but he belongs to Christ and his Church. He is called to transform the world, and not to be transformed by it. 151 So the priest must be a man of Faith with a solid biblical foundation for his life and ministry.152 Every crisis comes from the lack of faith. More than all, the priest must be moved by the spirit of faith. But he can also be influenced by the cultural factor and mentality shaped by political and religious structures. For example, influenced by Confucianism, feudalism, colonialism, hierarchical and patriarchal structures of a pre-Vatican II Church, the Vietnamese priest sometimes also endures challenges and struggles in obedience with three kinds of submission (by power, by reasons and by heart).
Formators call for Better Spiritual Formation of Seminarians, ibid. 148 FABC Paper No. 92d 7th Plenary Assembly, Workshop Discussion, Appendix II: Spiritual Direction, Emphasis on an Asian Approach, Ucanews.com/archives, accessed on October 7, 2004. 149 John Paul II, Ecclesia in Asia, ibid., no. 42. 150 Vatican II, Presbyterorum Ordinis, ibid., no. 12. 151 Bruno Torpigliani, Forming our Future Priests (Manila: Philippines 1988), p. 27. 152 Judette A. Gallares, Lectures on Biblical Foundation of Consecrated Life 1st Semester 2004-2005, ICLA, Quezon City.
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But with strong faith and grounded on a solid biblical foundation focusing on Jesus, on the Gospel, and on the Church, with prayer and discernment, under the guidance of the Holy Spirit, he will obey willingly and supernaturally the Church leaders and structures, not as human beings or human structures, but Gods will in and through these persons or structures. The spiritual formation for Vietnamese seminarians needs to keep in mind these cultural influences and human weaknesses: The supernatural is within the natural to enhance it and perfect it. One must be also aware of their level of human and spiritual maturity: I gave you milk and not solid food, for you were not ready for it and up to now you cannot receive it (1 Cor3: 2). 5. A Priest, Man Open to Communion One cannot define the identity and mission of the priest outside the communion rooted in and from the Trinity. Vatican II reminds us that "formation should help the seminarian to live in intimate and unceasing union with God the Father through His Son Jesus Christ, in the Holy Spirit."153 The priest must be an ecclesial man who will live total communion of the Church through the hierarchical communion with the Pope, with the Bishops, especially with his diocesan Bishop in filial obedience,154 and grow in and with his own presbyterate in union with his Bishop,155 with lay people and all consecrated persons, that is with the entire people of God, in order to build up the whole body of Christ (Eph 4: 12). It is the fervent prayer of Pope John Paul II for the ordained ministers of the Churches in Asia: live and work in a spirit of communion and cooperation with the bishops and all the faithful, bearing witness to the love.156 As a man of communion, the priest also lives and builds up communion of the whole humankind and created world that awaits the Kingdom of God and are eagerly longing for universal salvation (Rom 8: 18-23), because
153 154

Vatican II, Optatam Totius, ibid., no. 8. John Paul II, Pastores Dabo Vobis, ibid., no. 28. 155 Ibid., no. 74. 156 John Paul II, Ecclesia in Asia, ibid., no. 43.

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communion and mission go hand in hand157 and inseparably connected. 6. A Priest, Man Committed to Mission158 The Second Vatican Council helps the Church to rediscover her missionary identity. Mission which belongs to the very nature of the Church159 is the sense and meaning, origin and goal of the Church.160 Therefore, the priest is missionary by nature and must be always eager for mission. Otherwise, he will no longer be a priest and loses his identity: minister of the Word of God. The priest must give primacy to evangelization, even over sacramental worship and pastoral care:161 Woe to me if I do not preach the Gospel! (1Cor9:16). The Savior was born in Asia, but Christianity is today an absolute minority in this earths largest continent with nearly two-thirds of the worlds population.162 So, the priest must have in mind and in heart the urgent call to continue the mission of Jesus for their compatriots, with a passionate desire of making him known and loved. Vatican II opens our visions towards the Kingdom of God and impels us to the Mission, believing that the Holy Spirit has stirred up a truly missionary spirit in the hearts of many priests and faithful.163 And the Special Synod of Asia and the Federation of
Ibid., no. 24. Domingo Moraleda, Lectures on An Introduction to Missiology of Consecrated Life 1st Semester 2004-2005, ICLA, Quezon City. 159 Vatican II, Ad Gentes: Decree on the Churchs Missionary Activity, in Austin Flannery, gen. ed., The Conciliar and Post-Conciliar Documents (Pasay, Philippines: Paulines Publishing House, 2000), no. 2. 160 Synod of Bishops 1971, The Ministerial Priesthood, part two, 1: Priests in the Mission of Christ and the Church. 161 Ibid., nos. 29-30; Vatican II, Lumen Gentium: Dogmatic Constitution on the Church in. Welcome the Catholic Church, CDROM (Philippines: Harmony Media Inc.), no. 25; Vatican II, Presbyterorum Ordinis, ibid., no. 4. 162 John Paul II, Ecclesia in Asia, ibid., no. 6. 163 Vatican II, Presbyterorum Ordinis, ibid., no. 22.
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Asian Bishops Conferences point out the new way of being Church with triple dialogue. The activities of the local Church of Vietnam during the celebration of 470 years of evangelization (1533-2004) are a precious reminder and an urgent invitation to mission: mission of Asians for Asians. 7. A Priest, Man of Dialogue The way of dialogue164 is rooted in and begins from God who maintains it always with humankind, especially with the poor, the oppressed, and the outcasts. As the messenger of God and the minister of the Church, the priest must be a man of dialogue. For Asia, the cradle of many cultural traditions, great religions and the majority of the poor of the world, this mission is more urgent and proper. Therefore, the seminarians must be well-trained on skills of dialogue. We need not only the triple dialogue pointed out by Federation of Asian Bishops Conferences as the way of being and doing mission, we need also, in the particular context of Vietnam, the fourth dialogue, dialogue with communists,165 even the ecumenical dialogue within the Church.166 8. A Priest, Man of Social Communication Nowadays, nobody can deny the important role and powerful influence of mass media, its benefits and harmful affects, in the life of the person, in particular, of the younger generation which is growing up in a world conditioned by mass media.167 The priest must know how to use modern means of social communication as effective tools to live in communion of heart and mind with the whole Church, to update his theological and pastoral knowledge as well as the social and moral teaching of the Church, to communicate the Gospel message and to enhance his spiritual life. The priest, in our times, has to learn, not as expert
164 165

John Paul II, Ecclesia in Asia, ibid., no. 29. See Dialogue with Communists in chapter IV. 166 John Paul II, Ecclesia in Asia, ibid., no. 30. 167 Ibid., no. 48.

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and professional in this field, a judicious use of media, in order to use and to guide others how to use media correctly in daily life. Therefore, Pope John Paul II recommends that media education needs to be an increasing part of the formation of the priests, seminarians, religious, catechists, lay professionals, students following the indications of the Pastoral Instruction Aetatis Novae, with appropriate attention to the circumstances prevailing in Asia.168 9. A Priest, Man Sensitive to the Social Changes Everything is changing and continues to change fast. The priest should be a man harmoniously related to actual situations of a changing world. He should be always ready with sensibility to read the signs of times, to accept the newness of changes and to adapt himself with courage and clear-sighted wisdom to the footsteps of the Holy Spirit who makes all things new (Rev.21:5). Therefore, the Second Vatican Council urged the priests to perfect suitably and without interruption their knowledge of divine things and human affairs in order to enter more opportunely into conversation with their contem-poraries.169 This sensitiveness helps the priest to understand more clearly the needs of people, to perceive their unvoiced questions, to respond to their demands, to share their hopes, expectations, joys and burdens.170 It also suggests and guides the changes of mind and heart toward a continuous conversion to God and to others by letting go and letting God. God renews always his call through the Gospel, the signs of times, persons, events and vicissitudes of everyday life, the priest and all those who follow Jesus must also renew their response accordingly. In this sense, the priest becomes a man of humble service in whatever, wherever, whenever and however people need him.
John Paul II, Ecclesia in Asia, ibid. Vatican II, Presbyterorum Ordinis, ibid., no. 19. 170 John Paul II, Pastores Dabo Vobis, ibid., no. 72; Vatican II, Gaudium et Spes, ibid., no. 1.
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10. A Priest, Man of Prophetic Ministry Finally, the priest is compelled to live out the prophetic ministry. Indeed, God so loved the world that he gave the world his only Son and his only Son, Jesus of Nazareth is a constant revelation of Gods passionate love for humankind. In order to realize his prophetic mission, Jesus spoke of the Beatitudes, the prodigal son, the Good Samaritan; he reached out to the sinners, the prostitutes, the adulterous, the outcasts, the poor, the marginalized and the excluded; although he was criticized crazy and reactionary. Configured to Jesus, the priest must play his prophetic ministry, with all his heart, with all his soul and with all his strength: 1) to announce and live out the double passion of Jesus, passion for God and his Kingdom, and passion for the people;171 2) to denounce the hypocrisy, the injustice, the oppression, so forth and so on, even with the cost of the cross and death (Oscar Romero and Martin Luther King are the contemporary witnesses). Yes, the priest has opportunity to declare and to present to the world and people of God his message of love in here and now. At the same time, he has to remind people of their commitment to the covenantal relationship with God. In addition, even though it is a hard and dangerous task, he must play a corrective role in the Church as well as in the society, whenever there is too much accommodation to oppressive social, political, economic and religious systems.172

B. Spirituality and Theology of the Priesthood 1. Spirituality of the Priesthood

171 Domingo Moraleda, Lectures on Religious Vows as Evangelical Charisms and Responsibility Covenant Perspective 1st Semester 2005-2006, ICLA, Quezon City, pp. 2-3. 172 Judette Gallares, Lectures on Biblical Spirituality 1 st Semester 2005-2006, ICLA, Quezon City.

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First of all, to stress on the quality of priestly ministry is to require the authenticity and maturity of the priests spirituality, through his identity, intimacy, transcendence and integrity. Spirituality refers to the human experience of being connected, both in reality and mystery, to that which is ultimate. It reveals ones life as graced relationship with God and others in Christ and the Holy Spirit. There are the inherent mutuality and interdependence between ministry and spiritual life of the priest: to pray and to preach are both central ground and foundation of the diocesan priests spirituality. They are the form and structure of his life in grace, rooted in his life of faith/prayer and the exercise of his ministerial priesthood, as servant of the people of God and his kingdom. That is, the priests ministry becomes more communal, in a Church as a people-centered com-munity, which makes his spiritual life grow: in teaching, he is taught; in counseling, he is counseled; in visiting the sick, the patient in him is uplifted; in consoling the grieving, he finds consolation; in serving the poor, his own poverty of soul finds relief; in leading others, he finds guidance and direction; in presiding the Eucharist, his spirit is transformed and renewed; in praying, he contacts with the hidden workings of grace.173 In this sense, the spirituality of the diocesan priest has four major trends: 1) Ecclesial: including sense of Church and commitment to fostering community growth, with numerous forms of renewal (faith sharing, witness of mutual charity, prayer and charismatic groups, co-responsibility, solidarity, dialogue, mutual appreciation); 2) Incarnational: dialoguing and fostering a positive appreciation of the world and an integration of the spiritual and the temporal, in order to transform and to consecrate the world to God in Christ; 3) Toward service to the world: seeing the service to the world
Donald B. Cozzens, The Spirituality of the Diocesan Priest, in Donald J. Georgen, ed., Being a Priest Today (Collegeville, Minnesota: The Liturgical Press, 1992), pp. 50-72.
173

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as an integral part of spirituality, and this service-oriented becomes a deeper commitment to the incarnational dimension of the servant Church;174 4) Liberational: relating to the serving the world and responding to its cry for fullness of life, in ecological perspective. It manifests itself in three ways: a) through healing by an attitude and life sharing of life to help others in need; b) through a prophetic challenge against the injustices of structured society, whether civil or ecclesiastical; c) through development of new attitudes of creativity and hope in order to offer new and creative solutions.175 2. Theology of the Priesthood 1) After the letter to the Hebrews, Christ is the origin of all priesthood. The priest gets his authority directly from Christ and his allegiance is primarily to him, not to the institution; 2) Christs priesthood is shared by the entire Church, with the common priesthood, received from the baptism, of all believers. The ordained ministry comes from the original community of twelve disciples of Jesus, in which both Christ and the Holy Spirit act directly. Thus there is the reciprocity between community and ministry: No ministry exists outside the community; 3) ordained priesthood is for the community: Jesus instituted the priesthood not only at the Last Super, but throughout his public life. He called his disciples and wished them to carry on all of his work and mission; 4) The Church is never complete or fully made, but is constantly being molded by the Holy Spirit as a communion of persons. The fullness of the Spirit is expressed in all gifts that the members received; 5) Priestly ministry is a call and the response to this call. The acceptance of Gods will constitute the ministry and the
Gaudium et Spes nos. 40-44. Paul Bernier, Ministry in the Church: A Historical and Pastoral Approach (Connecticut: Twenty-Third Publications, 1992), pp. 264268.
175 174

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priests personal relationship with Jesus; 6) Priestly ministry is prophetic and the priest can be said to be called to preside over a prophetic community, with two main functions of preaching the Word and celebrating the Eucharist; and finally 7) Priestly office is representative and the priest acts in the name of Jesus and remains his representative: not to be served but to serve and to give his life for others.176 C. Image and Identity of the Priest Spiritual Formation engages a person in his totality177 and makes the young man willing to become priest a living image of Jesus Christ.178 That is, the seminarian will be more and more formed and configured to Christ Priest and Good Shepherd179 for the People of God. Spiritual formation thus provides the future priest with five elements: 1) a deep communion with Jesus Christ; 2) a total submission to the Holy Spirit; 3) a filial attitude toward the Father; 4) a trustful attachment to the Church; and 5) a lifestyle rooted in the experience of the Cross. We can develop these constituents of spiritual formation for future priest by using the word CHRIST as an acrostic180 of a Christ-centered spirituality: Cross: Priestly life and ministry are rooted in the Cross of Jesus, a unique way of following him: If you want to follow me, deny yourself; take up your cross and follow me (Mt 16: 24). Mother Church never hides the cross; she exalts and venerates it. The cross must not be regarded as a burden, but rather as a supporting staff. The more the life of the priest is rooted in the cross, the more fruitful will it be.181 Therefore, we need never
Paul Bernier, Ministry in the Church, ibid., pp. 270-278. John Paul II, Pastores Dabo Vobis, ibid., no. 45. 178 Ibid., no. 43. 179 John Paul II, Pastores Dabo Vobis, ibid., no. 11. 180 Alex Rebello, Spiritual Formation and Religious Traditions in Asia, in Linh Muc Thien Nien Ky Moi (Priest of The New Millennium) (Hue City: Hue Major Seminary, 2000), pp. 140-183. 181 Ibid. p. 152.
177 176

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shelter our seminarians from the shadow of the cross, from the sacrificial aspect of their life and ministry. Humanity: We are struck by the humanity of Jesus when we read and reflect on the Gospel (Mk 10: 14; 6: 35; 1: 41; Lk7: 11; Jn11: 35). The humanity of Jesus is seen most clearly in his compassion. The compassion of Jesus made him related with everyone: the sick and the suffering, the poor and the oppressed, the sinful and the saintly ones (Mk 10: 46; 5: 30; Lk21: 2). The priest cannot be insensitive, immune or indifferent to the sorrows and struggles of those to whom he ministers.182 The ministry with the sick and the suffering, the poor and the needy somehow softens us and mellows us, making us more human and Christlike.183 Reconciliation: Christ came to reconcile us with ourselves, with others, with God and with all created world. He made whole what was broken, gathered together what was scattered, united what was divided (2 Co 5:19; Jn11: 52; He 4: 15; Mt 11: 19; Lk23; 43). The formators are ministers and messengers of reconciliation. But they need also to be aware that deep within themselves, they carry the seeds of sin and selfishness; that they need to be converted and reconciled first. At the same time, they need to form and help seminarians to be aware, humbly and honestly, of the evil within them, so that they must be reconciled with themselves, with others, with creation and with God, and become messengers of peace and harmony in seminary community as well as in the Church and society.184 Interiority: The Gospels portray Jesus as a man of prayer in deepest communion with the Father (Mt 14: 23; 26: 36, 42, 44; 27: 46; Mk 6: 46; 14: 32; Lk.6:12; 9: 18, 28; 10: 21; 11:1; 23: 46). Jesus taught his disciples to pray by his own example. His attachment to the people overflows from this communion with his Father. Spiritual formation must cultivate the interiority, life of prayer, contemplation in action, especially for diocesan priest who lives in the world but not be of it. Thus spiritual formation must
Vatican II, Gaudium et Spes, ibid., no. 1. Alex Rebello, Spiritual Formation and Religious Traditions in Asia , ibid., p. 158. 184 Ibid., p. 162.
183 182

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help seminarians to learn and to love to pray, to give priority to his daily prayer and quality time to the Lord.185 Authentic spiritual life is to live in an intimate and unceasing union with the Father, through his Son Jesus Christ, in the Holy Spirit. Thanks to this, they may acquire the spirit of prayer, learn to defend and strengthen their vocation, obtain an increase of other virtues and grow in the zeal to gain all men for Christ.186 Servanthood: In Asia, the priests are still regarded with respect and deference; they enjoy a certain prestige and power among the faithful, even society offers them a status. Spiritual formation must clarify, correct and change the perspective of seminarians in this regard after the example of Jesus, who has come not to be served but to serve and to give his life to redeem many (Mk. 10: 45; Mt 20: 28). Jesus understands our weaknesses, our failures, our feelings of depression, fear and loneliness. He experienced these difficulties himself.187The spirit of servanthood of an useless servant who has only done his duty (Lk17: 10) will make seminarians accept joyfully and spend themselves generously in tasks assigned to them, with awareness that they will be not ordained to lord over the Christian community but to offer it their selfless services.188 Teacher: Spiritual formation aims to train seminarians to be teachers of the Word of God by their own prayer and contemplative life: There is an essential relationship between personal prayer and preaching Effective preaching is another fruit of personal prayer.189 Before teaching and preaching, the priests must personally experience the Word of God, like Mary who sat down at the Lords feet to listen his words (Lk10: 38-42), or disciple who learns from the wellsprings of personal experience
Alex Rebello, Spiritual Formation and Religious Traditions in Asia , ibid., pp. 163-164. 186 Vatican II, Optatam Totius, ibid., no. 8. 187 Lode Wostyn, Believing unto Discipleship: Jesus of Nazareth (Quezon City, Philippine: Claretian Publications, 2004), p. 8. Alex Rebello, Spiritual Formation and Religious Traditions in Asia , ibid., p. 168. 189 Congregation for the Clergy, The Priest and the Third Christian Millenniumibid., ch. II, n. 1.
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of his Guru. They do not teach or preach their own selves or their personal ideas, but a Gospel of which they are the ministers, with complete fidelity.190 D. Spiritual Support and Nourishment As in human life, parents who give life to their children must protect this life, nourish and foster their growth towards maturity in all dimensions, in order that they, in their turn, will give life to a new generation and in such a way, the life process will continue on its course. So, too, formation must nurture and strengthen the spiritual life of future priests who will themselves become teachers of prayer, formators and spiritual directors, who will also help several generations to come in the spiritual life until the fulfillment of Gods salvific plan. In this sense, one finds these support and nourishment in the Church teaching. Firstly, the supernatural means: the Word of God at the double table of Sacred Scripture and the Eucharist, sacramental Penance prepared by the daily examination of conscience, spiritual reading to seek diligently signs of God's will and impulses of Holy Spirit in the various events of life, wonderful example of Blessed Virgin Mary, visit to and veneration of the Blessed Sacrament, spiritual retreats and spiritual direction, mental and vocal prayer.191 Secondly, the human means: the Bishops concern and fraternal life among priests, the help of lay faithful with their friendship, understanding and cooperation.192 Pope John Paul II urged Vietnamese Bishops to be always more close to priests, in order to support them in their pastoral projects, to be attentive with their everyday life and to accompany them, especially when they live difficulties related to their ministry. It is also necessary to
190 Paul VI, Evangelii Nuntiandi: On Evangelization in the Modern World (December 8, 1975), in Welcome to the Catholic Church CDROM (Philippines: Harmony Media Inc.), no. 15. 191 192

Vatican II, Presbyterorum Ordinis, ibid., no. 18. John Paul II, Pastores Dabo Vobis, ibid., no. 50.

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place at their disposal a spiritual and intellectual formation adapted to the missionary challenges which they have to face.193 Thirdly, the faithfulness to the ministry will support and sanctify the priest.194 The priest must be holy to celebrate the sacred mysteries and the sacred mysteries celebrated will sanctify the priest: by the sacred actions the priests are directed to perfection in their lives and in the exercise of their pastoral charity, they will discover a bond of priestly perfection, meanwhile the holiness does much for priests in carrying on a fruitful ministry. The priest gains his spiritual nourishment from the very activities he engages in. Fourthly, the on-going formation will enhance the priestly life and make it more fruitful. Therefore, Priestly Training wished that the priestly training must be pursued and perfected, with suitable means in order to be gradually introduced into the priestly life and apostolic activity effectively.195 Ministry and Life of Priests urged the priests to perfect suitably and without interruption their knowledge of divine things and human affairs in order to nourish and strengthen their spiritual life.196 I Will Give You Shepherds considered permanent formation as a duty and detailed with many forms and means of on-going formation for all priests at every age and in all conditions of life, especially for young priests.197 Federation of Asian Bishops' Conferences responded soonest to the aforementioned document. The Office of Education and Student Chaplaincy was assigned to prepare and conduct the continuing formation program and the following can be underscored: 1) apprenticeship of young clergy; 2) re-shift in ecclesiological paradigm; 3) inculturation and interfaith dialogue; 4) liturgy and life; 5) approach in spiritual direction; 6) bioethics; and 7) concerns at the different levels or stages of the priestly life, and sabbatical leave.198
193 The Church is waiting for the Total Respect of its Autonomy, ibid. 194 Vatican II, Presbyterorum Ordinis, ibid., nos. 12-14. 195 Vatican II, Optatam Totius..., ibid., no. 22. 196 Vatican II, Presbyterorum Ordinis, ibid., no. 19. 197 John Paul II, Pastores Dabo Vobis, ibid., nos. 70-81.

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In short, in all circumstances of life and ministry, they are always reminded that nothing can separate them from Christs abiding love and the saving promise of God. Without fear, they look to the renewal and transformation of their priestly life and ministry, by the powerful work of the Holy Spirit. Behind the changing face of the world remains always the saving face of Jesus Christ, who promised them I am always with you!

PART THREE
SPIRITUAL FORMATION AND SELFFORMATION OF FUTURE PRIESTS IN VIETNAM TODAYS CONTEXT In the past several years, the Catholic Church has suffered much pain because of the improper behavior of a few priests. We must admit that our clergy young and old- is not without problems, conflicts, and crises that perhaps reflect their inadequate selection and formation.199 These cases can be used as a blessing insofar as they challenge us to analyze, evaluate, and restructure
FABC Paper No. 92e, Ucanews.com/archives, accessed on October 7, 2004.
199 198

Bruno Torpigliani, Forming our Future Priests, ibid., p. 39.

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seminary training.200 There are those who would say that the seminary training in the past suffered from a dualism. That is, there was a dichotomy between what the seminarians learned, and what they lived. We want to reject that kind of separation within the seminary formation program, because the human person is a unity. The persons life with and in God affects all aspects of the person, therefore, the spiritual life should include, affect, and embrace all aspects of human life, all that is truly and authentically human. This part uses the background, challenges and opportunities of the Vietnam context, presented in first part, and the teaching of the Magisterium of the Church, highlighted in second. Using these two important pillars, this part will create the edifice of seminary formation and the building will include Context-ualizing spiritual formation for seminarians in Vietnam today, comprising the perspectives of Ecclesiology of Vatican II, of Mission, of Collaboration with Laity, and of Dialogue. The Spiritual Formation and Self-Formation will be presented in three periods: Pre-Seminary, Seminary, and Post-Seminary first years of Priesthood.

Paul VI, Summi Dei Verbum: Address on Seminaries and Vocations (Rome, November 4, 1963).

200

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CHAPTER VII CONTEXTUALIZING SPIRITUAL FORMATION A. In Perspective of Ecclesiology of Vatican II In what kind of Church, the seminarians will be formed now, and then, minister in the future? One can say at once that it is the Church of Vatican II, new vision of the Church, with a new dynamic and balanced understanding of the different forms of Christian life: Laity, Consecrated Life and Ordained Ministry together in equal dignity, complementarity, harmony and solidarity for the sake of the Kingdom of God. 95

This Church is considered: 1) As Communion, within the Church: Fraternity, mutual service, mutual obedience and unity in plurality between the universal Church and local Churches; 2) As Mission, open to the world: The Kingdom of God is beyond the Church and the Spirit is always present in the Church, in the world, in other religions and societies. As minister and transmitter of the Word, the Church is the sacramental sign, the germ of the Kingdom, in eschatological vision; 3) As Pilgrim People of God: The Church becomes more and more the pilgrim people of God, although with structures, but not merely established institution, always on the journey to the Father, in Jesus Christ, under the guidance of the Holy Spirit; 4) As Service: The Church is not outside or parallel to humanity, but inserted in human history for the life of the world, with constant attitude of dialogue and collaboration with all peoples in building the universal fraternity. And the world of today is the world of the scientifictechnological civilization, the world of theology of liberation, of women promotion, of preferential option for the poor, the marginalized, the oppressed, and the voiceless; the world of market-centered economy with its materialist and consumerist culture. Yes, the future priests will be formed and then, minister in this ecclesiology perspective: all members of the Church are called to sanctity and perfection of love; configured with Christ priest, prophet and king through baptism and confirmation; consecrated for mission: to love, to serve and to witness to Gods love, in a universal understanding of salvation, with humility and awareness of human weaknesses and sinful conditions, no more arrogant words and attitudes.201 B. In Perspective of Mission 1. Urgency of Mission of the Church in Vietnam Today

Domingo Moraleda, Lectures on Theology of the Forms of Christian Life in the Church 1st Semester 2005-2006, ICLA, Quezon City.

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Asia is the cradle of great religions of the world. Their deepest sacred characters are far and wide known, especially by European people, and many of them, even Christians, use their practices of contemplative prayer, of meditation, and a number of them become their adept disciples. In this context, we have an urgent need of proclaiming the Good News,202 because most local priests may be good administrators of their Christian communities, but they often lack concern and openness to nonChristians around them.203 (Jn.3: 16-17). The nature of love is to share its fullness and it is the raison dtre of Jesus mission of sharing Gods fullness of love to humankind. Jesus gave his mission to the Church which endeavors to witness to that love of God and to gather everybody in the Kingdom of God, as Vatican II impels us. If we understand fully the meaning of Jesus mission, which is that of the Church too, we do not limit our doing mission at the fact of baptizing people in order to make them Christians: The new evangelization needs new evangelizers to have compassion for the multitudes and to give them the bread of truth, the bread of love, the bread of life.204 The Kingdom of God includes everybody, every creature of God. So new evangelization constitutes the essential and pressing task of the Church.205 In this wider perspective, spiritual formation aims at helping the future priests to be aware of self-forming to become zealous missionary priests needed, not only for Vietnamese local Church, but also for its sister-Churches in Asia. Indeed, the whole Church is missionary. Even when we are serving in our won dioceses, our ministry has to be infused with a missionary dimension.206
VBC, Pastoral Letter 2003, nos. 2-9. Todays Seminarians Need Missionary and Real-Life Formation (Bangkok, November 11, 2003), Ucanews.com/archives, accessed on December 25, 2004.
203 204 205 202

John Paul II, Pastores Dabo Vobis, ibid., no. 82. Ibid., no. 70. 206 Orlando B. Quevedo, Gathered Around Jesus, ibid., p. 41.

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2. Source and Model: Mission of Jesus a. Mission of Jesus before Easter: Jesus was the primal missionary sent by the Father. The mission of Jesus opens an innovation. He breaks the boundaries through many of his sayings, parables and actions. The inclusiveness of Jesus mission is amazing! He is the one who was laying the foundations for the Gentiles mission. Important traits of Jesus mission are: Jesus carries his mission in habitual prayer and deep experience of God, his Father; the Kingdom of God is central in the entire ministry of Jesus and central to his understanding of his own mission; Jesus ministry focuses on people matter more than rules and rituals.207 b. Mission of Jesus after Easter: After the resurrection, Jesus continues to express Gods love to everybody, when He appeared to disciples and greeted them with words of reassurance: Peace be with you! Jesus breathed on them, gave them the Holy Spirit and sent them out to carry on his own mission. The Easter experience is central, not only for the disciples of Jesus, but also for all of us, because this experience keeps mission of Jesus alive. Leaving the earth and ascending to his Father, Jesus can now do his work everywhere in the world wherever his disciples are. As Jesus disciples, we have a beautiful message of Gods love to share. And it is not primarily a message in words, but a message that plays itself out in how we live and in how we are. This is the great mission that we are privileged to share and to witness to, here and now. c. Church is Missionary by Nature: The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and that of the Holy Spirit that she draws her origin, in accordance with the will of the Father as emphasized by Vatican Council II (LG 4). Thus all the People of God are invited to a deep
Domingo Moraleda, Lectures on An Introduction to Missiology of Consecrated Life, ibid., p. 11.
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interior renewal with vivid awareness of their own responsibility for spreading the Gospel (AG 35): Go into the whole world and proclaim the Good News to all creation (Mk.16:15). Acting in the name and in the person of the Savior, the priest must have in mind and in heart this urgent call and preserve the missionary spirit of Jesus command. 3. Dialogue, Relevant Way of Living and Doing Mission The new way of being Church is with triple dialogue: Dialogue with cultures and traditions, dialogue with Other Religions and dialogue of life with the poor. The context of Vietnam has another dimension of dialogue: dialogue with communists.208 Although it seems very difficult because of the strict religious policy of communist ideology, we trust in God, Master of history, he will transform everything in its time. Equipped with a solid inner life in close relationship with God, the priests are engaged into the world to save the world and to be saved with the whole created world. 4. Becoming Eager and Effective Missionaries Each time has its positive and negative aspects. The Holy Spirit is the author of every renewal of the Church and of the world. Towards an effective manner of being and doing mission in our contemporary world, Vietnamese priests209 must listen to his inspirations. Believing that Holy Spirit is always working with them, they engage themselves in the evangelization, fully aware of their urgent mission (1Cor. 9: 16). But they are also aware of their human limitations with weakness and sins, reminding in mind and in heart the words of Saint Paul: I punish my body and control it, lest after preaching to others, I myself should be rejected (1Cor. 9: 27).

See Dialogue with Communists. It could be also realized in China, North Korea and Cuba. 209 VBC, Pastoral Letter2003, no. 7.

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C. In Perspective of Collaboration with Laity210 1. New Concern, New Vision Influenced by the pre-Vatican concept of priestly life and religious life, the clergy usually has a superiority complex vis--vis the laity. But nowadays many lay people are superior to many priests by their superior basic education and theological acumen. This challenge brings a clear recognition: the laity manifests, at the frontline of the Church, in the field of charisms and mission as well as in the definition (people of God, participating to the fundamental priesthood) and number (99.80% laity, 0.12% religious and only 0.08% ordained ministers),211 a contribution to the realization of the Kingdom of God and a work for the sanctification of the world from within as leaven. Every baptized person is called to sanctity, to service and ministry in accord with his/her own gifts and talents. Both laity and clergy form part of the Reign of God in eschatological dimension: the laity emphasizes the present (the already), while the clergy stresses the future (the not yet). It is necessary to build up the clergy-lay partnership through three principal elements: communion, collabo-ration in mission and adequate formation in spirituality, doctrine and culture. Yes, the proper image of priest of twenty-first century is Christ-learning teacher: he was constantly taking people where they were, listening to them and then sharing insights about their journey. It is also Christ-wounded healer: he had all power, but he was totally vulnerable. Modeling the wounded healer, priests and laity come to know who they are at their core by sharing themselves with
210 Domingo Moraleda, Lectures on Fundamental Ecclesiology: A Historical and Theological Reflection 2nd Semester 2003-2004, ICLA, Quezon City, pp. 4-37. 211 Domingo Moraleda, Lectures Theology of the Forms of Christian Life in the Church 1st Semester 2005-2006, ICLA, Quezon City, pp. 41-73.

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God and with other men and women in intimate relationships, as Jesus who had both male and female friends.212 In order to further this clergy-lay partnership, the clergy and laity must: 1) get more involvement in the life of each other with a deeper and mutual understanding; 2) share responsibilities in knowledge, freedom and Christian perspective with true love of collaborators; 3) foster communication with awareness of the presence of the other, with recognition of different states of life and acceptance of the other as he/she is; and 4) qualify the integral formation of both clergy and laity, in which the unitive dimension of human sexuality must be enhanced.213 2. Collaboration with Lay People in General The Second Vatican Council is a new Pentecost with a new vision of the Church: Church as communion, with the hierarchy within the People of God, not over, and as fraternity, emphasizing the equality of all believers based on baptism (LG. 30; 32). The pastors must recognize the charisms and ministries of the laity: collaborating in the life and mission of the Church; sharing their opinions for the welfare of the Church in a mutual obedience; doing mission in the field of matrimony, family, cultures, socioeconomic political structures, solidarity, and justice and peace.214 The main issue is no one-sided renewal of clergy or laity: clergy and laity are mutually related and mutually conditioned. They must feel the need for a basic change of mind and heart, in order to walk together in the way of the Kingdom of God. In this spirit, the priest must enhance the collaboration215 with lay people, listen to them and respond to their expectations
Donna M. Hanson, I invite you to Accompaniment, in Donald J. Goergen, ed., Being A Priest Today (Collegeville, Minnesota: The Liturgical Press, 1992), pp. 193-195. 213 Ren T. Lagaya, Sharing Our Spirituality and Charisms with the Laity, Religious Life Asia 2 (January-March, 2000): 56-68. 214 Domingo Moraleda Lectures on Fundamental Ecclesiology: A Historical and Theological Reflection, ibid.
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concerning priestly life and mission, formation and self-formation for the evangelization and for common good of the Church and of the world. They expect from the priest: 1) the renewal and sanctification of priestly life as the most important thing; 2) the spiritual and prayer life of priest as model of faithful; 3) the priest must be the image of Christ and a model for their faith life; 4) God must be the first and ultimate goal of priestly life; 5) a priest who is always faithful to Gods will knows how to balance his ministerial activities and could overcome the difficulties and temptations he has to confront in daily life; 6) all the clergy must love everybody and love one another as loving disciples of Christ (Jn.13: 1, 34-35), and faithful to their priesthood until death; 7) the priest is not arrogant and authoritarian, but humbly is on the side of the poor, the marginalized and the oppressed; 8) the priest must be in close communion with faithful and avoid all forms of authoritarianism and democratic administration, for these lead to a secularization of the priest and a clericalization of the laity; 9) The Blessed Virgin Mary must be the mother and model of the priest who has to receive her into his life, to learn from her how to be humble, chaste and obedient, and find joy and consolation in her; and finally 10) it is desirable to use the laity in education of seminarians.216 3. Collaboration with Women, Lay and Religious Sister Sung-Hae Kim, SC, complained that the present priestly formation does not offer natural opportunities to form a
Vatican II, Lumen Gentium, chapter 5; Presbyterorum Ordinis, no. 9; Synod of Bishops 1971, The Ministerial Priesthood, 3: Relations between priests and laity; Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on the Collaboration of Men and Women in the Church and in the World (Rome, May 31, 2004) Zenit.org/english, accessed on September 29, 2004. Fabiano Choi Hong-jun, The Expectations of the Laity on Priestly Formation, in Linh Muc Thien Nien Ky Moi (Priest of The New Millennium) (Hue City: Hue Major Seminary, 2000), pp. 245262.
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positive feminine model: once entered the seminary, seminarians live, play and study in an entire male world, without meaningful contact with women, without experience of women as equal disciples of Christ; after ordination, many of them are unprepared to work with, and sometimes even feel deeply threatened by sisters and women leaders, even with discri-mination and low form of language. One research concludes that gender discrimination toward women is greater in the Church than in society. In order to improve this situation, she suggests hiring qualified women, both religious and lay to teach in the seminary or direct the retreats, so that the seminarians can respect and look up to and so form a positive feminine model, a balanced conception of women, and have opportunity to see God from a feminine perspective. The present priests possess a superficial knowledge of the religious life and so have a tendency going to two extremes. Therefore one recommends that seminarians be formed to a better understanding of consecrated life in the context of the ecclesiology of communion. Mutual understanding seems to be the key. And finally she wishes that we should do whatever we can do to educate seminarians, religious and lay, to help them learn to work together as equal partners, and to become living witnesses of the Gospel.217 4. ICLA Formation Model Uprightly one can recognize that in Asian mentality of male chauvinism, Asian women are somehow looked down, despised, persecuted and oppressed, not only in society by outsiders, but also in their own family by their father, their husband and their brothers. And it is very paradoxical and incredible that there are also discrimi-nation, mistreatment,
Sung-Hae Kim, The Threefold Dialogue and the Image of Woman: A Little Hope for the Priestly Formation from a Womans Perspective, in Linh Mc Thin Nin K Mi (Priest of The New Millennium) (Hue City: Hue Major Seminary, 2000), pp. 263-279.
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injustice and oppression that women must endure by men in the Church, Body of Christ. Meanwhile, by spirit of feudal society and hierarchical structures, Asian Catholics overrespect the clergy, and this fact makes the priests become bureaucrats and authori-tarians, at least with the superiority complex. Hopefully, the Institute for Consecrated Life in Asia (ICLA, Manila, Philippines) which, as a new and wonderful sign of the Holy Spirit, welcomes religious men and women, priests, seminarians and lay people from more than twenty Asian countries offers the opportunities of a positive feminine model, evolution of paradigm shifts from classical, historical, liberal, Vatican II and post-Vatican II to feminist paradigm:218 besides qualified women, both religious and lay who teach and direct retreats, many sisters are higher than men students in several aspects: they are respected, looked up and thus more confident. The community life and activities of ICLA provide students of both sexes with opportunities to collaborate and share life and responsibilities, in daily life and in spiritual life as well, to work together, to study together, to eat together, to play together, to pray together, to participate together to the recollection, and to celebrate the Eucharist together, with mutual respect, friendly understanding and encouragement, with balanced conception, harmonious and mature relationships, with experiences of equal Disciples of Christ witnessing to the Gospel. The mature and respectful relationships of ICLA formators (priests, religious and lay people) among themselves and with their students are good example and witnessing proof of what they want create and form, especially Father Director with his fatherly care, sensitive concern, compassionate understanding, securing presence, trustful encouragement and unceasingly love for everybody. Their being is more educative than their teaching. The ICLA formation model is an effective contribution to the renewal of the Church,
Percy Bacani, Lectures on Missionary Spirituality 2nd Semester 2003-2004, ICLA, Quezon City.
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especially of the religious life. Everyone wishes that ICLA formation model will be multiplied, performed and furthered, so that one can look forward to a better future of several Asian Churches in their mission of new evangelization, mission of Asians for Asians. 5. Vision and Recommendation of FABC In this sense, we are encouraged by Federation of Asian Bishops Conferences. They stated that God has chosen a woman, the Blessed Virgin Mary, to be mother of Jesus, through whom, God revealed the true value and dignity of women. We take Jesus to be our exemplar in the way he accepted and recognized women's dignity and giftedness, his attitude and sensitivity towards women and his courage to treat women with equal dignity and respect. And then, they wish that the priestly formation should include: 1) A healthy interaction with women; 2) Gender sensitivity training; 3) Re-reading, re-interpretation and re-discovering Scriptures to include the women's perspective; 4) Courses of theology and the papal teachings on women; and 5) The presence of Women professors and women students in seminaries.219 D. In perspective of Dialogue 1. Attitude and Guideline of Pope Benedict XVI After an overview on situation of the Church and of the world, with many ideological currents and fashions of thoughts leading to error, Pope Benedict XVI presents the adult and mature faith in the Son of God, who is ultimate measure and criterion, as the ways of leadership and fundamental Christian life.220 Then, he
The Church in Asia in Solidarity with Women Ucanews.com/html/fabc-papers/workshop_reports/ws03.html, accessed on March 19, 2005. 220 Jesus Christ, the Measure of True Humanism, ibid.
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expounds to Cardinals,221 his general program of governance leading the universal Church: docile to the inspirations of the Holy Spirit, with humble abandonment in Gods providence, following his predecessors of continuing commitment to implement of Vatican II, of building up the communion within the Church, constituting unity of all followers of Christ, reviving the Mission, assuring an open and sincere dialogue with other religions, cultures and civilizations, and declaring the readiness of all Catholics to cooperate for social development and dignity of every human being. And finally, he repeats the words of Pope John Paul II Do not be afraid! Open wide the doors for Christ! Only in this friendship do we experience beauty and liberation.222 We understand that in these opened ways, we will form our candidates for the priesthood, in order that they respond accordingly to the needs of our times, looking forwards to a better future for all. 2. Dialogue with Cultures Inculturation, as a necessity stressed by Vatican II, is an urgent need for the Churchs Mission in Vietnam today. It must be fostered in seminary formation. It aims to transform the culture which receives the Gospel by the Gospels message and to adapt the ministers to the culture and milieu of their flock223 as Saint Paul did (1Cor. 9: 23). It is an urgent need for the mission of Vietnamese priests. It makes it easier for Vietnamese to receive and adjust to the Gospel with their rich and noble cultural values: Evangelization and inculturation are naturally and intimately related to each other.224 The priests are called to develop their sensitivity to culture, so that they can inculturate the new evangelization for Gods glory, which is the salvation of the whole created world.
221

A Church That Has No Fear of the Future, ibid.

222 223

Do Not Be Afraid of Christ! ..., ibid. Bruno Torpigliani, Forming our Future Priests, ibid., p. 54. 224 John Paul II, Ecclesia in Asia, ibid., no. 21.

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In the process of inculturation, each culture receives positive elements from the other culture and becomes enriched thereby. For example, the encounter between Vietnamese culture and the Gospel of Christianity, the Good News enhances many of the culture elements, and discovers new ways to express Gospel values. It may be stated, then, that Christian inculturation should be based on the mystery of the Incarnation. Inculturation, in such a spirit, will enable "indigenous Christians to live out their own cultural values, without any distortion, and at the same time live out the special values of the Good News.225 Experienced undeniable harm caused by the Church's refutation of ancestor veneration in the name of evangelization in the past, the Vietnamese local Church is urged to engage in inculturation without further delay. But in the present, the lack of competent personnel, time and goodwill are the main obstacles toward inculturation.226 For that, we must pay more attention to this matter in our priestly formation: the evangeliser is required to take the situation of the listener to heart, so as to offer a proclamation adapted to the listeners level of maturity, and in an appropriate form and language.227 3. Interreligious Dialogue Interreligious dialogue, as a duty and challenge of the whole Church,228 refers to the consideration of ways of fostering mutual knowledge and enrichment in which members of different religious traditions can learn about and from each other, and learn about themselves in order to recognize ones own spiritual and salvific values and to believe in the presence of the Holy Spitit within them. Interreligious dialogue, at its deepest
Evangelization in Vietnam must stress Triple Dialogue (Ho Chi Minh City, May 31, 2002), Ucanews.com/archives, accessed on January 25, 2004. 226 Ancestor Veneration helps link Catholics with Vietnamese Mainstream (November 9, 1999), Ucanews.com/archives, accessed on December 25, 2004. 227 John Paul II, Ecclesia in Asia, ibid., no. 20. 228 John Paul II, Ecclesia in Asia, ibid., no. 31.
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level, is always a dialogue of salvation, because it seeks to discover, clarify, and understand better the signs of the times along dialogue which God maintains with humanity. An open and sincere interreligious dialogue is a good way of mission in Vietnam, rich with traditional religions. Through dialogue, we let God be present in our midst, for as we open ourselves to one another, we open ourselves to God. Interreligious dialogue is therefore a work desired by God, an integral element of the Churchs evangelizing mission which finds expression in the service of faith, promotion of justice and of human dignity. Though the concrete forms of practicing interreligious dialogue may different, the basis of dialogue (attitude of respect, veneration and trust) must be always there, especially with a mature and convinced Christian faith.229 Such dialogue makes Christians become better and loving Christians. It will be the same with the faithful of other religions. This general promotion prepares the fertile ground for the Gospel being sown and growing up. Therefore, a suitable training for future priests is very important. The plenary workshop of FABC at Sam Phran, Thailand, recommended that the spirituality of interreligious dialogue, as a new way of being Church, must be inculcated in young Church leaders of Asia. The workshop participants identified religious fears and prejudices as powerful obstacles in the pursuit of interreligious dialogue. And they listed mutual listening, learning, challenging, understanding, respect and trust as imperative to help promote interreligious dialogue toward fullness of life.230 Indeed, the first place we must go out of is our small and narrow hearts.231

Ibid. Christian missioners must explicitly proclaim Jesus Christ in Asia (Thailand, January 18, 2000), Ucanews.com/archives, accessed on January 25, 2004). 231 Evangelization in Vietnam must stress Triple Dialogue ibid.
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4. Being with the Poor: God was the first to make an option for the poor. Through his beloved Son, God inaugurated his Kingdom among the poor (cf. Mt. 5: 3; 25: 40). And in seeking to promote human dignity, the Church shows a preferential love for the poor and the voiceless.232 Poverty is a lot for many Vietnamese people. The Church in Vietnam, therefore, must be really the Church of the poor, for the poor and with the poor in word and in deed and live simply following the example of Jesus.233 The priests must be willing to listen to the poor and marginalized, in order to be a healing sign of Gods love for them. Cardinal Paul Shan Kuo-hsi wishes that Preferential love of and solidarity with the poor should be imparted to our seminarians and rooted in their hearts, so that they may bring the Good News to the poor. And he suggests Some practical personal exposure to the real life of the poor should be experienced by our seminarians, so that they may have great sympathy with the poor, and live a simple life, because, in a materialistic and consumeroriented society, the simple life of a priest is a great witness to the Gospel values and an effective antidote for the malaise of the modern world.234 Today we have a new awareness that the poor are not merely poor, but are oppressed, materially and spiritually. They are victims of unjust economic and political structures, even in hierarchical and patriarchal structures of chauvinism in family, in society and in the Church, victims of exploitation, discrimination and violence, especially women and children. Therefore, participation in the struggles of the poor for their liberation is an integral part of our mission: The Church must do all she can to overcome such evils, to act on behalf of those most exploited and
John Paul II, Ecclesia in Asia, ibid., no. 34. Ibid. 234 Synod of Bishops-Special Assembly for Asia: Orientations on Priestly Formation, in Linh Muc Thien Nien Ky Moi ibid., pp. 45-46.
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to seek to guide the little ones to the love of Christ.235 Priests really face the poor and the needy in their mission. They should engage their parishes into different forms of supporting the poor, orphans, widows and the underprivileged, in order to help them to help themselves, so that they can work to improve their situation and become the evangelizers of their own culture and society.236 We must recognize the image of Jesus who emptied himself in the poor, and listen to his cry through the cry of the poor, believing that poverty can be salvific if and when it is an evangelic one. In Vietnam, one can consider, as positive aspect of Gods providence, the communist policy of imposing limitations on the Church and of confiscating its property, so that clerics, religious and laypeople have to review their lives of witness and explore new ways of living with the poor and with people who have different or even opposing beliefs.237 5. Dialogue with Communists Living under the communist policy, Vietnam has its own special situation. Therefore, this research pays more attention to this area of dialogue with Communists, in which involve the formation, life and ministry of future priests. a. Reasons of Dialogue with Communists 1) Mission of Jesus and Mission of the Church: God is the first One who takes the initiative of dialogue with humankind. The Church is called to continue Jesus mission received from the Father, under the guidance of Holy Spirit. The Kingdom of God does not exclude anyone, and Jesus mission, which is that of the Church, is an all-inclusive mission:238
John Paul II, Ecclesia in Asia, ibid., no. 34. Ibid. 237 Vietnam Church has Matured under Communist Rule (Ho Chi Minh City, May 10, 2002), Ucanews.com/archives, accessed on November 3, 2004. 238 Domingo Moraleda, Lecture on An Introduction to Missiology of Consecrated Life, ibid., p. 10.
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embracing the poor and the rich, the oppressed and the oppressor, the sinner and the devout, dissolving alienation and breaking down walls of hostility. Vatican II commended that the seminarians should be taught to seek Christ in especially the poor, the children, the sick, the sinners and the unbelievers.239 We cannot forget the presence of Vietnamese Communists and we can approach them through the way of dialogue, in perspective of Churchs salvific mission.240 In reality, almost all government officials and leaders in society are officially adherents of Marxist ideology. The Catholic Church in Vietnam, therefore, is also called to dialogue with atheists.241 The main problem is what kind of dialogue? If we understand dialogue as a relationship according to the model ad intra and ad extra of the Trinity, as bearing a message to deliver and a communication to offer, as a sharing of Gods love and a witness to Gods love for everybody, as an effort of transforming this world into a better and brotherly one, dialogue becomes a duty of the Church as the seed, leaven, salt and light of the world. 2) Requirement of the Gospel: It is what Jesus of Nazareth, true God and true Man, brought to humankind by his love until death on the cross. He begins a new order that comes from Gods love and forgiveness for all. He blesses the peacemakers (Jn.16: 33; Mt. 5: 9) and orders the love of enemies (Mt. 5: 43-45). We must contribute to the realization of Isaiahs perspectives of peace (Is. 2: 4). Our contemporary world is encouraged and assured by the salvific love of God the Father who sent his Son to save the world (1Jn. 4: 14) so that the world has the fullness of life (Jn.10: 10). This salvific dialogue comes from God the Father to humankind, through the Son and in the
Vatican II, Optatam Totius, ibid., no. 8. John Paul II, Redemptoris Missio, ibid., no. 44. 241 Grassroots Exchange Will Lead to Useful Dialogue (Hue, May 22, 2003), Ucanews.com/archives, accessed on September 29, 2004.
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power of the Holy Spirit. Only a sincere and trustful dialogue between all members of civil society can create a new hope for the entire people of Vietnam.242 3) Historical Orientation of Humankind in Our Times: Humankind has enough endured painfully many kinds of war: war of ideology and genocide, world war, civil and national war, bloody war among consanguineous brothers, hot war with atomic bombs, cold war with nuclear deterrence, economic war, and so on. It is wonderful to transform enemies into friends. A Vietnamese song says, Our enemy is not human being; with whom you live, if you kill your fellow men? The name of our enemy is hatred, jealousy, and demon. One cannot continue the carnage of the war. Humankind must break the chains of violence and hatred, and start the co-existence in peace and solidarity, by dialoguing and collaborating, by placing all research and all technical and social progress at the service of a better future for all. This world of ours can change: peace is possible, even where for too long there has been fighting and death. 243 History proves that our world can change (and must change) the ways of thinking and acting towards a good relationship with God, with self, with others and with creation, in solidarity and love. Although it is difficult to reconcile the positions of the adversaries because of old hatreds and serious problems,244 the Spirit has often used powerlessness and vulnerability to effect mutual forgiveness and reconciliation among individuals, families, and communities.245
The Church is Waiting for the Total Respect of its Autonomy, ibid. 243 John Paul II, Message for First Easter of the Millennium (Vatican City, April 15, 2001), Zenit.org/english, accessed on November 3, 2004. 244 John Paul II, Le dialogue entre les cultures pour une civilisation de l'amour et de la paix (Vatican, December 14, 2000), Zenit.org/english, accessed on January 25, 2005. Statement of the seventh Bishops Institute for Interreligious Affairs on the Theology of Dialogue, in For All The People of Asia 1
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4) Perceptional and Relational Evolution: We must live in hope from the past lesson of history: evolution of perception and relation between the Church and Communism, evolution of concern and relation within each structure. This occurs, for example, from confrontation of the exclusive point of view of Divini Redemptoris on Atheistic Communism,246 of Pastoral Letter 1951 of Indochinese Bishops247 considering communism as the most danger of epoch, radically conflicting Catholicism, intrinsically evil, thus those Catholics who participate to communism will be excommunicated from the Church, and it is repeated also in Pastoral Letter 1960 of Southern Vietnamese Bishops,248 to dialogue and collaboration spirit of Vatican II and healthy collaboration of Pope John Paul II. It happens in the same way, on the part of Communism, especially with Mikhail Gorbachev's policies of perestroika and glasnost249 (renewal and open in public), realized in Vietnam with i Mi policy (Renovation) of Nguyen Van Linh, General Secretary of Communist Party; with recent historical visit at Vatican of Vietnamese Vice-First Minister, Mr. Vu Khoan, the most important Vietnamese personality returns to visit Roman dignitaries since 1987. In this visit, two parts fell from agreement, on the need for intensifying the co-operation between the Church and the State, for the benefit of the whole Vietnamese society, including the question of diplomatic normalization.250
(Quezon City: Claretian Publications 1997), p. 311. 246 Pius XI, Divini Redemptoris: On Atheistic Communism (March 19, 1937) in Welcome to the Catholic Church CD-ROM (Philippines: Harmony Media Inc.) 247 Pastoral Letter of Indochinese Bishops 1951, Lavang.co.uk/TTMVLondon/GiaoHoiVietNam, accessed on December 25, 2004. 248 SVBC, Lenten Pastoral Letter 1960. 249 Jay Rogers, The Downfall of Communism, in forerunner.com/forerunner/X0658 Downfall of Communis.htm, accessed on January 25, 2005. 250 Historical Visit at Vatican of Vietnamese Vice-First Minister (Vatican City, November 29, 2002), Zenit.org/english, accessed on January 25, 2005.

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b. Criteria of this Dialogue 1) Recommendations of Pope John Paul II: Pope John Paul II concretized and contextualized guidelines for this dialogue in his Speeches to Vietnamese Bishops. Prerequisite Conditions: Strong Faith, Unity and Communion within the Church:251 In his speech of June 17, 1980, Pope John Paul II reminded Vietnamese Bishops about their primary mission of teaching, of protecting and of comforting the faith of their fellow people. He said that the contact and dialogue with civil authorities seek together the benefit of their country and of the Church in Vietnam.252 In the speech of December 11, 1980, he emphasized the unity among bishops as the guarantee of the unity of their diocesan priests: unity and communion by affection and action, by thoughts and deeds within the Church are very important, because dialogue within the Church is sometimes paradoxically more difficult than that with outside. The Pope wished that the bishops manifest to others how much they love their motherland, and that their participation to the promotion of their country is a way of evangelization.253 Respect of Independence and Autonomy: In his speech of January 22, 2002, the Pope John Paul II highlighted that the Church, because of its responsibility and its competence, does not merge in any manner with the political community and is not related to any political system; that the political community and the Church are independent from one another and autonomous in the field which is theirs;254 being called both to fulfill their
John Paul II, Ecclesia in Asia, ibid., no. 25. JP II, Speech to VBC, Vatican.va/holy_father/john_paul_ii/ speeches/1980/june (Vatican, June 17, 1980), accessed on October 7, 2004.
252 251

John Paul II, Speech to VBC, Vatican.va/holy_father/ john_paul_ii/speeches/1980/december (Vatican, December 11, 1980), accessed on October 7, 2004. 254 The Church is waiting for the Total Respect of its Autonomy (Vatican, January 22, 2002), Zenit.org/english, accessed on December

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specific mission for the profit of the same people, their service will be all the more effective since they will more practice between them a healthy collaboration.255 Respect and Development of Religious Freedom: To carry out this "healthy collaboration", the Church awaits from political community the total respect of its independence and its autonomy. The very invaluable good of the religious freedom - in question in Vatican II, Declarations and International Conventions - is addressed at the same time to the individuals and to the religious communities. The Pope, based on Dignitatis Humanae,256 describes in details the rights of religious freedom for individual as well as for community.257 Perspectives of a Better Future: For the future of Vietnam, Pope John Paul II wished that the faithful must be able to get a formation which will make them witnesses in the social, political and economic life, so that they can assume the role which is theirs in the life and the mission of the people of God, like witnesses of Christ, at everywhere they can be;258 that all the
25, 2004. 255 Vatican II, Gaudium et Spes, ibid., no. 76, quoted by Pope John Paul II in Speech to VBC (January 22, 2002). 256 Vatican II, Dignitatis Humanae: Declaration on Religious Freedom (December 7, 1965) in Welcome to the Catholic Church. CDROM. (Philippines: Harmony Media Inc.), no. 4. 257 John Paul II, The Church is waiting for the Total Respect of its Autonomy, ibid: To the people, religious freedom guarantees the right to profess and practice without constraint their religion, to receive an education which takes as a starting point the principles of their faith, to follow their religious vocation and to pose private and public acts which express the interior relation which links them with God and their brothers. To religious communities, religious freedom ensures of the basic rights such as governing itself in an autonomous way; to celebrate without restriction the public worship; to teach their own faith publicly and to testify some orally and written; to support their members in practice of the religious life; to choose, educate, name and move their own ministers; to express the singular force of their social doctrines; to promote initiatives in the fields educational, cultural, charitable and social. 258 John Paul II, Ecclesia in Asia, ibid., no. 45.

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components of the nation are linked in order to promote a civilization of the love, founded on the universal values of peace, justice, solidarity and freedom and that the Christian hope fertilizes apostolic zeal and gives new forces to announce Christ, the Saviour, who came so that the men have the life, and have it in abundance (Jn.10: 10). 2) Attitude of Vietnamese Bishops: In their Pastoral Letter 1976, Vietnamese Bishops recognize that the conflict between Christian faith and Marxist doctrine is noticeable, but that is not a reason to say that dialogue and collaboration among those who serve human beings in individual and social mission are impossible. And they conclude that Christian faith is neither the obstacle that separates people of religion and nonreligion, nor is it the narcotic that brings the Catholics out of earthly reality. On the contrary, faith leads us to people and enables us to properly appreciate the earthly reality.259 With this attachment to dialogue and collaboration, enlightened and encouraged by the Popes exhortations, Vietnamese Bishops uprightly presented to the Legislative Leaders of Vietnam an open letter describing their suggestions towards the building and developing the society for the human person, as the end of any organization and social structures, in their dignity and rights: 1) To diminish the actual defections of society: alienation of human person, unjust system alienating the person, for instance, the asking and granting mechanism; 2) To develop human values that make the person to become more human and to live according to his/her human dignity, as a Gospel value that cannot be despised without greatly offending the Creator260: to develop human dignity, to develop society and to promote human person based on the truth, to develop the solidarity in all familial and social activities, to develop the
SVBC, Pastoral Letter 1976, no. 13. John Paul II, Opening Address at the Puebla Conference (January 28, 1979), III: Defender and Promotor of Human Dignity, in Welcome to the Catholic Church CD-ROM. Philippines: Harmony Media Inc.
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subsidiarity, and to develop the awareness and willingness in services for common good.261 In addition, the President of the Episcopal Conference of Vietnam also said to United States Conference of Catholic Bishops that proclaiming the Gospel is inseparably a mission of promoting the genuine progress of all human beings. This is the core teaching of Pope John Paul II in Ecclesia in Asia that Vietnamese Bishops have adopted as their pastoral guide. And he concluded: In order to accomplish Christs mission of love and service in Vietnam, we are working to increase well-trained personnel and to realize traditional values in family and society.262 And recently, Newsweek France Catholique reports the interview of Vietcatholic News to Cardinal J.B. Pham Minh Man: To a question asking why the bishops of Vietnam did not adopt a firmer position regarding to the government, he answered that the Vietnamese Christians, in the country and out of the country, adopted different attitudes in this field. On the part of the bishops, they only can start from the Good News, source of light, good and truth. It is the Good News that they are responsible of bringing to the people whom one must love all, whatever they are. He also mentioned John Paul II, who always declared that the unique way that the Church must follow, even with lack of freedom or with many difficulties, is the way of dialogue, the way of Vatican II. The bishops thus do not practice the systematic opposition, but the dialogue.263 3) Understanding of FABC: Nevertheless, with realistic spirit and hope in Gods grace, the Federation of Asian Bishops Conference stated that dialogue demands a deep
VBC, Open Letter to Legislative Leaders of Vietnam (Hanoi, October 7-12, 2002), Vietcatholic.net, accessed on December 25, 2004. 262 Paul Nguyen van Hoa, in Communion and Solidarity, (Washington DC, November 2003), p. 3. John Baptist Pham Minh Man, Ecclesia Zenit: Vietnam, in France Catholique 2978 (Mai 27, 2005), p. 19.
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spirituality enabling man to believe in Gods love, to risk being wounded and misunderstood, even when everything seems to fall apart; and a total Christ-like self-emptying, so that, led by the Holy Spirit, we may be more effective instruments in building up Gods Kingdom.264 c. Relevant Ways of Dialogue with Communists 1) Recognition of Civil Authorities: Nothing escapes the plan of Gods providence, even though human beings cannot understand (Is. 55: 8). The authority was given by the Lord and sovereignty by the Most High (Wis. 6: 3). Jesus himself answered Pilate that the power had been given him from above (Mt. 19: 11); and said to the Pharisees, Repay to Caesar what belongs to Caesar and to God what belongs to God (Mt. 22: 21). Saint Peter also taught the same (1Pet. 2: 13-14). In this sense, the Communist Government and Party are the undeniable entities which, with the participation of the whole people, ended the war and brought peace, reunification and independence to the entire motherland of Vietnam. Catholic Church and Churches of other religions are also undeniable entities which must be recognized and respected. One recognizes uprightly the positive recognition from the Constitution 1992 of Socialist Republic of Vietnam and wishes that, with dialogue and interaction, it should be put in realization: The policy on religion of the Party and State of Vietnam guarantees freedom of belief and religion, and freedom of non-belief and nonreligion, prohibiting discrimination on religious grounds. Citizens whether religious or nonreligious are equal before the law, enjoy all civic rights and have the obligation to fulfill all civic duties. All citizens have the right to adhere or not
Statement of the Seventh Bishops Institute for Interreligious Affairs on the Theology of Dialogue, in For All the People of Asia 1, ibid., p. 311.
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adhere to a religion or to convert from one religion to another.265 Having the same purpose, religions and political community are called both to fulfill their specific mission for the profit of the same people, their service will be all the more effective since they will more practice between them a healthy collaboration.266 2) Rejection of Dialogue at Ideological Level: It is better to dialogue with communists rather than with communism, with the person rather than with the ideology, because of a radical difference between Catholicism and Communist ideology. One must accept and respect the difference of other; receive the positive and reject the negative; look up and develop the values of each part. One cannot deny the positive values of Communism in the plan of Gods providence for humanity and for the people of God. Let the ideology be tested by the time and by the people. Whatever doctrine can no longer respond to the expectations of the people, it will be rejected. It is the reason why of the Downfall of Communism after its dominion during almost a century. It is also that of the present apostasy of many Christians in the developed world, in the post-communist countries of Eastern Europe, even in the countries newly developed of the third world. For the Church, this is a serious warning which urges her to the preferential option for the poor, the oppressed, the exploited and the marginalized; to set herself on the side of the hungry of truth, of justice, of respect, of freedom, of peace, of human dignity, of dignity of children of God, of solidarity and of love; and thus to endeavor to witness to Gods and to his inclusive Kingdom. 3) Dialogue of Life and Action with Communists: The most basic dialogue is the dialogue of heart and soul. This leads to dialogue of life and action to jointly tackle
The Socialist Republic of Vietnam, The Constitution (Vietnam, 1992), art. 70. 266 Vatican II, Gaudium et Spes, ibid., no. 76, quoted by Pope John Paul II in Speech to VBC (January 22, 2002).
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social evils.267 In Vietnam today, the proper ways of dialogue with Communists are Dialogue of Life and Dialogue of Action: 1) Dialogue of life, where people strive to live in an open and neighborly spirit, sharing their joys and sorrows, their human problems and preoccupations;268 and 2) Dialogue of action, in which Christians and Communists collaborate for the integral development and liberation of the nation. Based on the Gospel and teachings of the Second Vatican Council, with the spirit of openness, dialogue, reconciliation and accepting differences, Vietnamese Bishops said in their Pastoral Letter 1980, Being the Church in the midst of the Vietnamese nation, we firmly attach ourselves to the destiny of our motherland, and observe our national traditions; we immerse ourselves into the reality of the nation.269 And in their Pastoral Letter 2001, they wrote, "In order to love and to serve, we must continue our commitment to journey with the nation, and share the nation's hopes and worries in the process of social development and human advancement."270 4) Dialogue of Witnessing to Gods Love: Especially, all members of Vietnamese Church must personally and collectively witness to Gods love for the communists and love them sincerely. Hostility is dreadfully a destructive force, but Love is stronger one: Love overcomes anger and forgets offenses. It does not take delight in wrong, but rejoices in truth. Love excuses everything, believes all things, hopes all things, endures all things (1Cor. 13: 5-7). Indeed, a greater love overcomes a lesser love and the attachment that comes with it If our faith was strong enough, we would not be overwhelmed by the attraction of ideology.271 Love will transform everything in
Dialogue between Faith and Cultures in Asia, in For All the Peoples of Asia 2 (Quezon City: The Claretian Publications, 1997), p.25. 268 John Paul II, Ecclesia in Asia, ibid., no.1. VBC, Pastoral Letter1980, no. 9. VBC, Pastoral Letter2001, no. 9. 271 Antonio B. Lambino, The Faith Dimension in Social-Political Involvement, in For Faith and Service (Philippines, 1973-1982), p. 103.
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this world, and hopefully within Communism and among Communists. 5) Some Data of Statistics: The statistics 2003 shows: Vietnam local Church has twenty five dioceses divided into three ecclesiastical provinces, one in the North, one at the Center and one in the South with a total 5,572,525 Catholics (6, 69%) in the population of 79,347,431. This flock of God is entrusted to two cardinals, 38 Bishops and archbishops, 2 125 diocesan priests, 432 religious priests, with the collaboration of 1920 religious men, 10337 religious women and 50272 catechists. There are 1,085 seminarians studying in six major seminaries, 100 among 241 graduated are ordained priests, and 1,712 seminarians in waiting list.272 d. Way of Hope Already Opened: God is right. He can bend a curved line straight and draw good out of evil. Catholics now have a better knowledge of atheists, Communists and the followers of other religions. And the government at all levels has also recognized the Catholics' active contribution in serving the society, building the country and uniting the nation. Furthermore, with the new regulation on religions, given June 18, 2004 and valid from November 15, 2004,273 (consists of six chapters and 41 articles), the situation of the religions in Vietnam becomes day by day better. Nobody can deny that, through this dialogue of life, of action, and of witnessing to Gods love, in the country, there are many positive changes and better transformations in different areas, and a number of communists are converted to Catholicism, at least by way of marriage. The Way of Hope is already opened. The future priests must continue and perform the endeavors of their predecessors, in solidarity and collaboration with their compatriots, in the New
The Episcopal Conference of Vietnam, Communion and Solidarity, ibid., pp. 5-6. 273 New Ordinance on Religion Shows Government Changing to More Open Stance (Ho Chi Minh City, September 7, 2004), Ucanews.com/archives/english, accessed on March 19, 2005.
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Way of Being Church in Asia of fourfold dialogue: dialogue with others religions, with cultures, with the poor and with communists. They will work with other people to build up the earthly city, but never lose sight of heavenly kingdom. With Gods love and with action of Holy Spirit, we hope in a better future of Vietnam and of the Church in Vietnam: All the components of the nation are linked to promote a civilization of love, founded on the universal values of peace, justice, solidarity and freedom.274 Recently, the government of Vietnam and local Catholic Church leaders have acknowledged Pope John Paul II's contribution to the improvement of Vietnam-Vatican ties and expressed hope the progress would continue. Vatican delegations have made 12 official working visits with Vietnamese officials since the first meeting in 1989, and this has benefited the local Church and the country. With a spirit of frank dialogue and an attitude of mutual respect, the two parties can reach positive agreements, hoping that the Vietnamese government and the Holy See would establish diplomatic ties in the near future.275

274 The Church is waiting for the Total Respect of its Autonomy, ibid. 275 Government, Church Leaders Recognize Pope's Contributions to Vatican-Vietnam Relations (Hanoi, April 8, 2005), Ucanews.com/archives/english, accessed on July 27, 2005.

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CHAPTER VIII SPIRITUAL FORMATION AND SELF-FORMATION OF VIETNAMESE FUTURE PRIESTS

A. Pre-Seminary: Vocation Promotion, Screening and Admission 1. Effective Collaboration at Diocesan Level a. Preparation Period for the Seminary The priestly formation, especially spiritual formation is conditioned by the quality of students admitted. An integrated priestly formation requires the development of a mature personality, intelligence, and knowledge as well as the spiritual development of the person. For that, the Sacred Congregation for Catholic Education suggests a period of preparation for the seminary, given exclusively to spiritual formation.276 This period of preparation should occur before and somewhere other than in the seminary. That is, the Diocesan Vocation Office must be
276

CCE, Spiritual Formation in Seminaries, ibid., p. 24.

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active, even pro-active. It must not only advertise for suitable young men; but also encourages the diocesan priests to become more aware of those who could be suitable candidates. The Vocation Office needs to receive and nourish the possible vocation of these young men. It provides programs for them to realize their discernment. It also needs to asses, evaluate, and screen those men who seem likely candidates for the priesthood. The assessment and evaluation will include, among other aspects, the persons life of prayer; his practice of the faith, his attitude toward his sexuality and celibacy,277 his educational attainments and his personal development. A search must also be made as to whether the person has any canonical impediments. b. Initial Commitment of Candidate A background on each candidate is necessary and helpful in order to have a better understanding of his unique concern. The candidate will be asked to write an autobiography, and to answer the Self-Examination to the Priesthood Questionnaire278 concerning outer conditions, natural conditions, and spiritual conditions. These two documents will provide the Vocation Office, and the formators, with important information. Because there is much cheating and dishonesty present in society today,279 it would be prudent that the young man be required to swear an oath that all statements given are true. He would also be made aware that a misrepresentation in this area constitutes grounds for rejection or dismissal.280 This emphasizes his commitment dimension, one of four necessary components of vocation (call, desire, commitment and mandate). c. Personal Data of Candidate
CCE, A Guide to Formation in Priestly Celibacy (Rome, 1974), pp. 7-75. 278 See Appendix A: Questionnaire of Self-Examination. 279 Honesty in Seminary Admission Exams despite Government Restriction on Numbersibid. 280 Ibid.
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The candidates will be interviewed for assessment areas: personal and family history, education, health, faith life, lifestyle, sexuality and relationships, social concerns, leadership experience and authority, discernment of call, and work history. They will be required to undergo a general medical examination, and psychological testing. For some men, a time of healing and counseling will be necessary before admission to the seminary.281 The area of the affective life is also to be explored and healed, because it can cause psychological roundedness, and could last for a lifetime. Internal burdens must be processed so that the directee can unlock and resolve them, with the help of his spiritual director.282 Other consultants may help to get a better understanding of the candidates in their cultural and personal background. The Vocation Office person, who has been given the responsibility to assess candidates, should visit the candidates home to meet family and get another sense in their own context. This person should also visit the candidates at their work place, at their lodging, or at a parish ministry, in order to observe them in action, their behavior, their relationships and their interaction, and so on. If the candidate has belonged to another religious community or seminary, the Vocation Office should write to the respective institution for a recommendation or a letter of evaluation. A visit to this institution is often fruitful, as well. d. Indispensable Engagement of Diocesan Bishop The first representative of Christ in priestly formation is the Bishop His call recognizes as authentic the interior call of the Spirit. He offers a fundamental contribution to formation: helps the seminary community, verifies and encourages the candiKathy Bryant, The Screening Process for the Archdiocese of Los Angeles, Zenit.org/english, accessed on October 7, 2004. 282 FABC Paper No. 92d 7th Plenary Assembly, Workshop Discussion, Appendix II: Spiritual Direction, Emphasis on an Asian Approach, Ucanews.com/archives, accessed on October 7, 2004.
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dates.283 Indeed, when a young man contacts a diocese about his vocation, both the candidate and the diocesan representative will look for one thing: to discern Gods will and to do it. In this way, a covenantal relationship of trust will be established: they freely and candidly confide in each other. To discern well, they need all the relevant information they can get. But only the Bishop should gradually ask the potential candidate to reveal his secrets. He will meet regularly with each candidate and review with him all the information available about him. Thus he will cooperate closely with each candidate in helping him fulfill his responsibility to be well formed for priestly service prior to ordination. Indeed, The apple of the bishops eye is the seminary, because through the seminary, he sees the Churchs future.284 From the very beginning, the diocesan representative should explain to potential candidate that having a vocation is being called by God. The candidate will be encouraged to accept after all whatever God wants, and will be urged to not set his heart on being ordained, until it is clear that God is, indeed, calling him to ordination. There needs to be a very open and strong collaboration between each diocese and the Major Seminary in order that the future priests will be effectively formed. 2. Assessment and Screening for Admission a. Family Background285 The duty of fostering vocations falls on the whole Christian community The greatest contribution is made by families, animated by a spirit of faith, charity and piety as first
John Paul II, Pastores Dabo Vobis,, no. 65. Vocation Crisis: Often the Result of the Weakening of Faith (Vatican City, March 4, 2002), Zenit.org/english, accessed on October 7, 2004. 285 FABC Paper No. 92d, Seventh Plenary Assembly, Workshop Discussion, Appendix I.1: Pre-Seminary Preparation, Ucanews.com/ archives, accessed on October 7, 2004.
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seminary.286 In Vietnam, the family exerts a great influence on one's personality and on his choice of embracing and practicing a particular religion or vocation. Vietnamese give a prominent value to family, a small world including three generations: grandparents, parents and children. There is always a strong feeling of attachment among the members of the same family in spite of the generation gaps. The family is an important source of help to the candidate to grow toward maturity. There are several factors that foster his growth. The close contact with his parents enhances his personal identity. The healthy relationship with the opposite sex within the family and its relatives helps him to become aware of his own sexuality and to develop his own socialization. This provides him with an emotional stability needed for the priestly life. The activities inside and outside his family challenge him to go beyond his own likes and dislikes, and makes his future apostolic life a reality, not just a youthful dream. Praying and faith sharing in the family helps the candidate to be grounded in the spiritual life. Being the first seminary, the family has a vital role in the formation of seminarians. The annual gathering of family members of each seminarian emphasizes its importance and contributes to the seminary formation.287 b. Physical and Mental Health Several factors of the candidate need to be observed: Health is a complex issue because of several dimensions of the person. There may be an interaction between the physical, psychological and emotional aspects of the person, even possible hereditary deficiencies.288 Psychosomatic diseases may indicate a strong conflict within the person. The disease needs to be evaluated and healed. The conflict needs to be evaluated, and dealt with by both psychological means and spiritual discernment.
286

Vatican II, Optatam Totius, ibid., no. 2. Orlando B. Quevedo, Gathered Around Jesus, ibid., p. 181. Vatican II, Optatam Totius, ibid., no. 6.

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The candidate must have adequate intellectual potential, good study habits, and a strong motivation for seminary studies, because if he is constantly struggling with his studies, the spiritual formation will be limited and not effective.289 For that, all candidates must have a medical examination and those found to have hepatitis B, tuberculosis or asthma will not be allowed to enter, since earlier seminarians had to give up their studies due to illness.290 The intellectual performance is also influenced by family situations, social relationships, emotional stability, moodiness, and so on. c. Moral and Spiritual Basic Christian life is the responsibility and concern of both the candidate and the diocesan representative. By the phrase basic Christian life, we refer to the need for prayer life, familiarity with Scriptures, active sacramental life, and at least the desire to be of apostolic services. The moral virtues such as honesty, loyalty, truthfulness and responsibility are necessary foundations for a life of grace. Today, it is advisable to be attentive to the possibility of the use of drugs and alcohol, the sexual life of the person, and his psychological state. Maturity is not related with age. Emotional maturity is manifested by the persons ability to handle data and impulses that come from both the heart and head, and the ability to integrate them. d. Spiritual Direction and Counseling During the university studies, the candidate will face many problems and challenges. Therefore he needs spiritual direction, sometimes even counseling. Spiritual direction is recommended
Venancio S. Calpotura, Discernment of Motives: the Foundation of Seminary Formation, in The Road to Emmaus: A Journal on the Formation Ministry, pp. 9-10. 290 Government Allows Record Recruitment for Ha Noi Seminary (Ha Noi, July 14, 2004), Ucanews.com/english/archives, accessed on July 29, 2005.
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for several reasons. It gives the seminarian psychological and spiritual support. It can be an aid in helping him to develop a spiritual life and a more intimate relationship with the Lord. It can help him learn how to discern the movements of the Spirit within him. In order to ensure that the candidate is continuing to develop personally and that he has good motivation, the diocesan representative should be attentive to several personal factors. He should observe how the candidate relates to himself: openness rather than defensiveness; a flexible control over his reactions, needs and emotions; a certain predictable or consistent behavior; and his personal value commitment. The diocesan representative should learn how the candidate relates with others: the capacities to love affectively and effectively, to relate with peers and with opposite sex; the healthy attitude towards authority and leadership ability. The diocesan representative should also learn how the candidate accepts, deals with and relates to reality.291 Does he have a sound judgment or common sense, an involvement with work and a sense of humor? Because spiritual direction is on the internal forum, the spiritual director is not asked for an evaluation or a recommendation. The assessment of the candidate during this time is an important factor in the decision about his entry into the seminary. But it is only a factor; the decision is based on several other factors, as well. Nevertheless, the diocesan representative will need to continue to collaborate with the seminary staff until a decision is reached. 3. Discernment of Vocation a. Two Cognitive Elements of Vocation

Edward Carter, Spirituality for Modern Man (Notre Dame, Indiana: Fides Publishers, Inc., 1971), p. 182.

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1) Structures of the Persons Right Intention: The first is right intention and referred to the history of Gods call in the life of the person. This right intention can be gleaned from its structures: 1) the initial structure is the call of God; 2) the second structure is the response to Gods call; 3) the third structural element is the commitment on Christ himself; 4) the fourth element is the transformation in the candidates personality by the Holy Spirit for a transcendent life; and 5) the last structure is mission: service of others by self-sacrifice. 2) Motivational Orientations: The second is the development of the candidates motivation to be a priest and to serve the people of God. The study of motivational orientations will help to gain an insight of the content and dynamics of motivations of the candidate to priesthood: 1) Commitment orientation, ideal motivation, enabling him to respond to the Lord, thanks to the fruits of the Holy Spirit in his life; 2) Function orientation needs a careful discernment between the search for self-giving or for self-fulfillment; 3) Status orientation seeks selfaggrandizement to cover up his basic insecurity or escape orientation seeks protection from religious life: These candidates usually dont possess a true vocation, because of their insufficient human maturity and they will easily abandon or betray their basic mission. They should be politely encouraged to seek a way of life somewhere else. b. Commitment to Self-Transformation and Mission We need to be aware of several factors of a persons motivation and analyze the ways in which the candidate commits himself in service to others, including his fidelity to his commitments, it means his responsibility. A sensitive discerner is able to intuit how strong the candidates desire to serve others is. If the candidates desire for status (the priest is always admired, respected and of some importance in the society) is the primary motive in seeking the priesthood, he should be politely encouraged to seek another way of life. 130

The task of the diocesan representative is large and crucial for the vocational life of the candidate. He needs to help the candidate to become aware of the several motivations that are present in him, and help him to see if they conflict with each other. If some of the motives are consistent with the priesthood, and wholesome, they can be used to further motivate the person. If some of the motives are inconsistent with the demands of the priesthood, they must be removed or transformed. Failing that, the person may be invited to leave. B. Seminary Period: Formation and Self-Formation 1. General Plan of Seminary Formation Process Almost all major seminaries in Vietnam divide the seminary formation in two steps. First, step of philosophy lasts either two or three years, depending on the seminary. At the end of philosophy, an initial evaluation will be taken and the seminarian can be sent to the pastoral exercises according to each diocese. Second, step of theology is divided into two. After the first two years of theology, the seminarian is sent in preference to a parish for one year in order that he can experience the pastoral aspects of the priesthood. This division allows three important assessments of the seminarian to take place. The first occurs after the two first years of theology. The second occurs after he has returned from the pastoral insertion or probation. And the third occurs during the next two years of theology for presentation to priesthood.292 The spiritual formation must interest the whole person and make it possible to the future priest to reach human, Christian and priestly maturity. Therefore, the seminarian must be formed with an intense theological life, a spirit of prayer, a priestly asceticism, a true and adult obedience, a spirit of evangelic poverty, and with the celibacy for the Kingdom of God. He must also learn and practice the human and social virtues so much appreciated by
292

See Appendix A. 3: Evaluation and Self-Evaluation.

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people and required by charity, for example: honesty, concern for justice, fidelity to hold its promises, courtesy and discretion, spirit of service and devotion, capacity of co-operation, direction of responsibilities, so forth and so on. One wants to stress on the interaction between human formation and spiritual formation. The candidates' human formation starts with the support of their families and the parish clergy, before they enter the seminary. Human formation benefits seminarians not only during their formation, but it also exerts a great influence on their future ministry. It depends greatly on their maturity, their psychological balance and strength of will. Thus, human formation must be intertwined with spiritual formation. 2. Spiritual Formation a. Standard of Spiritual Formation The relevant spiritual formation aims to help the future priests rediscover their identity from pedestal to participation, from classical preacher to bearer of the mystery, from the lone-ranger style to collaborative ministry, from a monastic spirituality to a secular spirituality and from saving souls to liberating people, 293 at all levels. 1) Personal Level: The spirituality of diocesan seminarians should be Trinitarian and Christ-centered, personal commitment with the Lord, active and contemplative with prayer life as commitment, centered on the Eucharist, Marian spirituality, renewal of interior life and transformation, self-discipline, simplicity of life, well-balanced personality (spiritual, psychological and sexual). 2) Ecclesial and Missionary Level: The spirituality of diocesan future priest should be ecclesial, pastoral and
Donald B. Cozzens, The Changing Face of the Priesthood: A Reflection on the Priest Crisis of Soul (Collegeville, Minnesota: The Liturgical Press, 2000), pp. 6-8.
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apostolic, spirituality of communion, priestly collegiality, conform with the teaching of the Church, ready to respond to the signs of the times under Gods grace, servant leader, faith and mission, solidarity with the poor and little ones, dialogue with cultures, with other faiths, with non-believers, including atheists and communists, promotion of social justice, peace, human dignity, civilization of life and love, open to the world but unworldly.294 b. Spiritual Direction 1) Definition: Spiritual Direction is a specific pastoral ministry which provides the seminarian with assistance in growing in his relationship with God, in being open and responding to the Spirit of Christ, and in being guided by that Spirit as he discerns his vocation and prepares himself for priestly ministry in the Church.295 Spiritual direction is an interpersonal process of growth in which God's call is heard and responded to in faith. It attempts to foster a courageous discerning heart that seeks to discover and achieve God's will. Spiritual direction is primarily concerned with integrated growth in faith, while dealing at time with problems and crises. It is effective when growth is manifested in an increase of love, fidelity and responsible care. Spiritual direction should provide an atmosphere of unconditional love. This environment models the very climate of prayer. It is primarily the work of the Spirit and the spiritual director must learn to facilitate and not obstruct the action of grace. It stimulates faith development when there is some accountability, specificity and realistic expectations. Although interpersonal, spiritual direction contains a highly communal and ecclesial dimension. It fosters a global and eschatological, immanent and transcendent vision.

294

Orlando B. Quevedo, Gathered Around Jesus, ibid., pp. 197-

198. St. Patricks Seminary, Program of Spiritual Formation (Menlo Park, California: St. Patricks Seminary, 1996), p. 13.
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2) General Principles: The spiritual direction focuses on: 1) To help seminarian to live his relationship with God; 2) To help him to address God directly and to listen to what God has to communicate; 3) To help him to engage in relationship with God and to enter into dialogue with Him; 4) To help him to recognize and to live the actual experiences of his relationship with God: religious experience is to spiritual direction what foodstuff is to cooking; 5) To help him to be able to pay attention and to respond to Gods personal communi-cating to him, to grow in intimacy with God and to live out the consequences of this relationship; 6) To help seminarian to put himself in the presence of God with the whole person and in his lifetime; 7) To help him to be aware of his personal responsibility, to retain and develop it in the light of the Holy Spirit who is the authentic spiritual director; 8) To help him to find the way in which God calls him and to choose accordingly to Gods will with consciousness and inner freedom.296 One stresses that the directee must take the initiative in the relationship. The topics for discussion must be responsive to the needs of the directee. A formation program is designed to help a candidate make a very specific decision with respect to ordained ministry in the Church. The spiritual director must also actively facilitate a directee's spiritual formation. Therefore, an awaken questionnaire297 is proposed as a guide for discussion in spiritual direction sessions. 3) Three Basic and Decisive Issues: At this first stage of Major Seminary, the candidate must be helped to be aware and how to struggle by himself three basic and decisive issues in order to gather a more definitive life direction. If they are not resolved, they will strongly influence his behavior resulting in a vocation crisis: Self-knowledge: Basic self-knowledge is very important for the candidate to achieve the maturity. By the years
Judette A. Gallares, Lectures on Perspectives for Spiritual Direction and Discernment, Summer Seminar 2003-2004, ICLA. Quezon City. 297 See Appendix A. 2: Awaken Questionnaire.
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he has spent pursuing university studies, the candidate, perhaps, has come to know who he is, with all strengths and weaknesses. Without this clear self-concept, the candidate has a tendency to boost his self-esteem by defensiveness. The fact that most of seminarians are unable to face themselves as they are, explains why there is so much immaturity or low self-image in theology students, and even among newly ordained priests; Intimacy and Sexuality Issues: As university graduates, a lot of seminarians have had their sweethearts during their university studies and the issues of intimacy and sexuality become real. The seminary will build up a lifestyle which effectively precludes the resolutions of their intimacy struggle. The option for celibacy is a free choice. They must confront and work to overcome this intimacy struggle and to enhance their option. If this area is not faced and resolved, the intimacy struggle will return to them, even after ordination. The Church wants to prevent it; but this difficult process needs time and heartfelt effort. Nguyn Du in his Truyn Kiu298 described it: although the stem of lotus is broken up, its silk is not cut off, that is, even though to leave one another, tender attachment continues to exist. Authority: Authority is a temptation, especially in the Vietnamese authority-centered culture influenced by Confucianism and hierarchical power of Catholicism. It is profitable for seminarians to be exposed to different authority figures, so that they will have opportunity to determine and manage their freedom in order to develop a healthy attitude towards authority. The ability to balance compliance and autonomy is at the heart of obedience. Spiritual direction must help the seminarians to recognize, to face and resolve these issues, in order to avoid the authority issues that can emerge later, causing strained relationships with Bishops or parishioners. Moreover, one wants to overcome three kinds of submission (by power, arguments and
Both author and his poem are so well-known in Vietnam that the people memorized by heart.
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heart). The excessive respect given to priests and seminarians by the Vietnamese laity can cause them to become both autocratic and bureaucratic. 4) Assessment of Inner Motive: The spiritual director will aid the seminarian to analyze and evaluate two factors: (1) Attraction of Vocation: God can speak indirectly to the seminarian through Bible, the Church, the family, and the needs of people. He can also directly touch his heart and make grow the attraction which is the core of vocation. But this attraction must be discerned through spiritual direction to make sure that he responds to the spiritual and apostolic aspects of a commitment to the Church; (2) Concrete Expression of Right Intention: Inner freedom is necessary in the decision for the priesthood. The spiritual director must help the seminarian to discover what God is really calling him to be and to do. His free response will be the core of his commitment and the proper motivation plays an important role in perseverance, when he concretely expresses his crucial right intention for the priesthood. In the pastoral insertion year and the last two years of theology, the seminarian must look for an affirmation from God of his decision for priesthood. After Saint Ignatius, the seminarian must deepen an insight into his strengths and weaknesses. He must be helped to look for his conscious understanding of himself and his unconscious motivation in order to see in what way they can be transformed, it needed. The seminarian must reassess the call of God and his response, in order to gain a deeper commitment. He must also internalize his commitment and concretize his life mission of the secular priest through his encounter with Jesus Christ who is the beginning and the end of any vocation (Jn.15: 16). After attentive listening with discernment and humility, the spiritual director can discover that his directee is called or not by God. If yes, he confirms his directee to continue with joy, hope and happiness, although he will find difficulties and darkness in his life journey. If no, he should suggest his directee to change the

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orientation of life with peace and to fellow with courage and happiness the way in which God called him. c. Prayer Life and Interior Life 1) Basic Orientation for Deep Spirituality: The most important element of spiritual formation is prayer which will nourish the spiritual life. Before they enter the seminary, seminarians have experienced the Christian prayer, individual, Communal and liturgical. They were initiated by various people and of different manners according to the diversity of their journey and the variety of the religious currents in the Catholic Church.299 They already tasted, more or less, the joy and the aridity of the prayer (Rom. 8: 26). The training of the prayer which is a specific expression of our faith and our hope in God is never finished. The prayer helps everyone to be connected with the Lord. This renewal of interior life is the condition sine-quanon of all effective reforms of the Church.300 The formation of prayer is traditionally the object of a particular care, based on two tables of the Word of God and of the Eucharist.301 This formation takes account of current mentalities, religious psychology of the seminarians, their manner of being Christian and of wishing to become priests. It aims to help them to purify and correct their prayer mode and to learn the apostolic and pastoral prayer for their future ministry. A primary and real perception is that the prayer of diocesan priest is different to that of religious priest. The diocesan priest prays by his ministry at any time and everywhere. His model is Jesus who lived always in close relationship with the Father: Jesus prayed to the Father,
Jose Cristo Rey Paredes, Lectures on Holy Spirit in Life and Mission of the Church and Consecrated Life 2nd Semester 2004-2005, ICLA. Quezon City 300 No Effective Reform without Interior Renewal (Vatican City, April 2, 2004), Zenith.org/english, accessed on November 3, 2004. 301 Vatican II, Dei Verbum: Dogmatic Constitution on Divine Revelation (November 18, 1965) in Welcome to the Catholic Church CD-ROM. (Philippines: Harmony Media Inc.) n. 21.
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setting apart in deserted place or amidst the crowd, during the day or the whole night, sooner in the morning or later in the evening, at joyful time of miracles or at painful moments in Gethsemane or on the cross of his Passion. The secular priest prays in this way, with enthusiasm and in Gods presence. Therefore, the seminarian must learn to establish a discipline in both personal and communitarian dimensions of prayer life, even during the seminary period, and he must keep it in his lifetime of priest in the future. Almost all the priests who left the priesthood neglected or prayed no more. They did their ministry as functionaries. This formation of prayer will be done in interaction with the theological formation in its various disciplines, Community life, liturgy, progressive initiation to the ministry and priestly life, with its pedagogy according to various persons in charges, places, times and practices.302 For that, Pope John Paul II reminded that the priests must keep Jesus as the center of their lives and remain in intimate union with him through prayer, daily personal meditation, Liturgy of the Hours and the Eucharist. And he concluded: If you are full of God, you will be true apostles of the new evangelization, because no one can give what he does not have in his heart.303 2) Three Characteristics of Prayer Christian Prayer:304 Christian prayer discovers and meets God who transcends mans intentions. It is a personal engagement of the person in response to Gods call at every moment, with the help of Holy Spirit (cf. Rom. 8:26). Christian prayer is configured to that of Christ who assumes humanity and presents himself in front of God as a man. In the communion with the Church, each one is called to praise God in his Saints; to contemplate the mystery of Gods will; to beg for any distress and
302 Compagnie des Prtres de Saint-Sulpice, La Formation des Futurs Prtres la Prire (Paris, Janvier 2003), p. 8. 303 John Paul II, "Jesus Must Always Be the Center of Your Life" (Vatican, May 2, 2004), Zenit.org/english, accessed on January 25, 2005. 304 La Formation des Futurs Prtres la Prire, ibid., pp. 9-10.

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to firm the faith, knowing that everybody in the world endures the same kind of suffering; to ask what leads to the salvation, convinced that God wants to save all; to offer oneself, and all humanity, by the work of the Holy Spirit; to say its repentance (1Jn. 1:9); and to adore the Creator with all the creatures. After Christ, Mary is the model of any Christian prayer. She is singing the wonders of God, receiving the mystery of salvation and keeping alive her faith even under the Cross. She intercedes for the Christians and is the model of priests in prayer life. Indeed, Pastores Dabo Vobis said: Every aspect of priestly formation can be referred to Mary With her example and intercession, the Blessed Virgin keeps vigilant watch over the growth of vocations and priestly life in the Church.305 Apostolic Prayer:306 By actions, the disciple proclaims the Gospel and inaugurates the Kingdom of God. By prayers, he recognizes and testifies that the Kingdom is a gift of God and that this gift must be solicited by the prayer. It is the Lord who teaches the disciples how to pray for the coming of the Kingdom (Mt. 6: 9-10). Vatican II urges Christian to go deeper in apostolic motivations. The purpose of the apostolate is to make known and loved God who is not ceasing gathering his people. Apostolic dimension is thus inherent in the Christian prayer. There is no opposition and separation between the prayer and the action. The action becomes the place where the sharp forces are spent and become exhausted; the prayer, the place where one comes to reload his batteries. The apostolic prayer guaranteed and registered the conviction that the coming of the Kingdom does not depend on human activities, but on the action of God. Therefore, the formation of the apostolic life and formation of the prayer cannot be separate. When the priest is more persuaded that he must entrust to the Holy Spirit to become a flexible instrument between the hands of God in his apostolic action, he will be more persuaded of the need of the prayer. He will
305 306

Vatican II, Pastores Dabo Vobis, ibid., no. 82. La Formation des Futurs Prtres la Prire, ibid., pp. 11-12.

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understand that the prayer is not like a duty to be achieved, but as the necessary relation with God himself, the essential actor of the coming of the Kingdom. He will leave himself to the action of Holy Spirit, perceives with more acuity the concrete signs of the coming of the Kingdom and makes them more easily the matter of contemplation. Pastoral Prayer:307 The pastoral prayer constitutes one of the tasks of the pastors, even if lay people take part in these pastoral responsibilities. Those who received the responsibility of the community take this community in their prayer. The fruit of pastoral solicitude does not result from the human efforts, beautiful organization and good animation, but from the work of the Holy Spirit who animates mysteriously the community and each one of its members. The pastors must let themselves be guided internally by the Holy Spirit so that their action is well his. They have also to ask God to make his work in the community: to open their hearts to his action, with apostolic spirit. This type of prayer concerns the ministry of the whole Church, but it returns to those who, ex officio, are responsible of the ecclesial community. This responsibility appears particularly in the ministrys presidency of the Eucharist and celebration of the Hours. For the pastor, to pray for the people constitutes an integral part of pastoral responsibility, a true permanent task, "a debt of ministry."308 The pastoral prayer is one forms of the exercise of pastoral charity and of love of Christ for the Church and for all people. Therefore, the pastoral prayer aims to the whole humanity for which the Christ has died, not limited to the community already gathered. 3) Pedagogical Means for Prayer Formation

La Formation des Futurs Prtres la Prire, ibid., p. 13. Mgr E. Marcus, La prire des prtres: une dette de ministre, in Bulletin de Saint-Sulpice 8 (1982), quoted by La Formation des Futurs Prtres la Prire p. 13.
308

307

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Responsibilities: The first responsibility of prayer returns to the Church. The trainers receive the responsibility to guide the prayer of the community and to take care of the participation of all and each one. They also have the concern of helping the seminary community and each seminarian to enter the spirit of the liturgical prayer in order to have the ecclesial sense, more than the personal practices and preferences. Even though, there is no opposition between communal prayer and personal prayer, since any communal prayer requires the participation of each member and that any personal prayer is the prolongation of the liturgical prayer and oriented to it. But the communal prayer is not simply the sum of individual prayers. Each one is responsible for Christian and ecclesial quality of his own prayer and of the prayer of his community: the union of hearts of all those who pray (Acts 2:46). And the community prayer supports the personal prayer: the encouragement received from the communal prayer helps each member to cross the trials and difficulties that meet inevitably any life of man, seminarian and priest. Places: The spiritual direction is a privileged place where, with confidence and freedom, each seminarian speaks about his prayer life and its Christian and ecclesial quality, and verifies the perseverance of his engagement in communal and personal prayer, particularly in meditation. It is also a place of education to the prayer, where can be approached difficulties, progress, regression, combat and joy of the one who prays. In this sense, the spiritual director can help the seminarian, crushed by discouragement, to find or to find again the ways of prayer by discovering and trying out the most adequate methods ready to support him and to make him progress in a real personal prayer. The spiritual director must also make the prayer life be integrated in spiritual life, so that each seminarian learns more and more how to read the events in their spiritual significance as call to personal conversion, evangelization and fraternal communion.

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Times: It is very important to help the seminarian be aware deeply that the spiritual life cannot be simply reduced to the specific moments of prayer, but times of prayer open on the whole life. Thus the prayer contributes to the unification of seminarians vocation life, which knows sometimes difficulties and trials. The various aspects of the formation must be gathered in the union of life animated by pastoral charity of Good Shepherd. All are called in mutual help to receive from the Lord the mysterious and imperceptible fecundity of their lives given to Christ and others. 4) Silence: Conditions for Interior Life Meaning and Goal of Silence: Silence may be inseparably exterior and interior.309 Exterior silence is both mortification and means of ensuring quiet of heart, recollection and intimacy with God. Interior silence is peace of soul, meaning the effort to control the passions, to restrain the wanderings of the imagination, anxiety, undue excitement or depression. Such peace must be practice by every soul seeking holiness: without it, there can be no habitual practice of the presence of God.310 Interior silence is a profound attitude of soul which seeks everything from and is entirely turned to God. Interior silence demands and fosters exterior silence, while exterior silence serves the purpose of interior silence. Therefore, seminary rule of life must provide for external silence as a priority, because where external silence does not exist, internal silence there is also absent.311 Solitude and silence necessarily develop the growth of charity, and of perfect prayer of union, made in the solitude of heart where God alone dwells. Value of Silence:312 In a context of noise and agitation like that of our society, silence is as the spiritual
CCE, Spiritual Formation in Seminaries, ibid., pp. 10-12. Donald Attwater, A Catholic Dictionary (New York: The Macmillan Company, 1958), p. 462. 311 CCE, Spiritual Formation in Seminaries, ibid., p. 13.
310 309

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atmosphere vital for perceiving God's presence.313 Thus, spiritual formation requires the silence in ones daily life, liturgical life, and on those privileged occasions of days of recollection and retreats. By the silence, the seminarian knows his place before God and shows his humility and capacity to hear when God speaks. Through silence of the body, mind and heart, he achieves unity and communion with God: "Be still and know that I am God (Ps. 46:10). So, the search for intimacy with God involves the truly vital need of silence embracing the whole being. 314 And this silence is not empty space, because God will be always there to fill the void. The most important task is to be conscious that one is in God's presence and cannot be separate from God. Challenges of Silence:315 Silence is one of the greatest challenges in human life. Some seek silence, but others do everything they can to avoid silence. But silence supports speech, prepares for speech and enriches speech. Without silence, there would be no language. Speech is necessary as means of communication. The Logos, the Word emerges from the silent mystery of God so as to explain and communicate God to human beings. The demands of silence and speech must be balanced. Therefore, Spiritual Formation in Seminaries describes Interior silence - External silence and requires the interior silence as the right climate of the general education.316 And Pope John Paul II wished that the seminary must be a place of silence, a house of prayer where the Lord continues to gather his disciples apart in order to live out a strong experience of encounter and of contemplation.317 Silence is a challenge to everyone to be fully
St. Patricks Seminary, Program of Spiritual Formation, ibid., pp. 21-22. 313 John Paul II, Pastores Dabo Vobis, ibid., no. 47. 314 Paul VI, Evangelica Testification: Apostolic Exhortation on the Renewal of Religious Life, (June 29, 1971) in Welcome to the Catholic Church CD-ROM (Philippines: Harmony Media Inc.) no. 46. 315 St. Patricks Seminary, Program of Spiritual Formation, ibid., pp. 20-21. 316 CCE, Spiritual Formation in Seminaries, ibid., p. 14. 317 John Paul II, Future Priests should be devoted to Silence and Prayer" (Vatican, March 18, 2002), Zenit.org/english, accessed on
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aware, to be conscious, to be attentive, to be watchful, and to give the total attentiveness to God. One needs to see and seek out the opportunities for silence and incorporates them into ones life. Opportune Means of Silence318 Liturgical Silence: Silence is always an integral part of worship. One should use the communal prayer to teach silence. The liturgy provides many opportunities. There should be a pause of an appropriate amount of time after each reading. There should be a brief and reflective pause after the homily, after announcing "Let us pray." At the end of communion, there should always be some quiet time. In the Liturgy of the Hours, there are also many opportunities for silence. After the doxology and before the next antiphon, there should be a pause, so that the assembly can reflect on the psalm. After the reading and before the response, there should be a reasonable pause for reflection. We move only slowly into deep silence as we become aware of the numinous presence of God. Prayer then becomes a combination of quiet and talk in a contemplative attitude, and the spiritual life is hidden with Christ in God.319 Quiet in the House: It is important to recognize that there are different environments in the house. The first floor, the dining room and the students lounge are places where conversation is appropriate. The upstairs corridors and seminarians rooms, however, should be more subdued. All should be careful not to intrude on another's silence. The radio, tape, television and conversational tone should be modulated to protect the contemplative attitude that is appropriate for prayer and study. This does not demand absolute silence, but the conversation be kept to a minimum.
November 3, 2004. 318 CCE, Spiritual Formation in Seminaries, ibid., pp. 23-24. 319 Gordon S. Wakefield, The Westminter Dictionary of Christian Spirituality (Quezon City: The Claretian Publications 1980), pp. 354355.

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Retreats and Recollection Days: Spiritual life and spiritual growth flourish when silence becomes part of human life. Retreats for spiritual training and refreshment offer opportunities to experience silence. Recollections and retreats are essential experiences to find again energy in the life of prayer and faith. The conditions of a true prayer are progressively discovered step by step in the vocation and spiritual life of seminarians. Retreat and recollection are the moment of recharging energy of body, mind and soul. The more comfortable one becomes with quiet in the house the easier it is to move into periods of long-term quiet. Silence is not just the absence of spoken words. Thus the retreatant should be discouraged from any disturbance of the external silence. This would include newspapers, radio and television. While the events of the world must be part of prayerlife, one does not need to be so specific as to include every event. As one comes to the quiet and as one develops the contemplative attitude, one can hear God with a new and different voice. It is important to see the retreat as a time of heightened consciousness, a time of awareness. The retreatant needs to adopt a position or posture of "being" rather than "doing". The attentiveness is achieved by learning to be passive listening. Merton said that the deepest level of communication is not communication but communion. Thus in the silence, in the wordless space, the retreatant can be one with God. The real task may be to convince that this can be done in the midst of the busy and noisy life that each one lives. This contemplative attitude is appropriate not only at the seminary, but throughout the whole ministry. This attitude of prayer may be more fruitful.

5) Forms of Prayer

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Word of God: Presbyterorum Ordinis stated the first task of priests is to preach the Gospel of God to all men, 320 Christian and non-Christian, and Pastores Dabo Vobis affirmed, the priest is first of all a minister of the Word of God. 321 The first nourishing food of the spiritual life of the priest is the Word of God (Mt. 4: 4). He who keeps this Word lives in God and Gods love is made complete in him (1Jn. 2: 5-6); and he walks in a right and sure way to the Father (Jn.14: 6). The Word of God gives the eternal life (Jn.6:68). To meditate, to live out and to spread the Word of God are the duty and mission of everybody, much more of the priests prerequisite mission (1Cor.9: 16). The Word of God will make his life and ministry fertile and fruitful in the plan of salvation of Gods will (Is. 55: 10-11), because it discovers the secret of soul, questions, corrects, transforms, renews and sanctifies the person with a new heart and a new spirit (Ez.18: 31), by instilling the values of Gospel in human life and action. Lectio Divina: Nowadays, one rediscovers the value and the fruitfulness of regular praying reading of Scriptures of Lectio Divina. Many priests and laity testify to the nourishment which they find in this daily or weekly Word. By putting his life under the authority of the Divine Word, one manifests the attitude of the disciple who listens, of the servant who obeys, of the Son who comes to do his Fathers will. The Word of God renews our looking on everything. It clarifies the intelligence, invites to faith, opens up hope, awakens and renews love. In the seminary, daily Lectio Divina is left to the initiative of each one, with the help of his spiritual director. Scientific exegesis and Lectio Divina are two distinct steps: through exegesis one learns how to truly read a text with attention and objectivity, while Lectio Divina evokes the desire of a thorough study of the Bible, in order to discover and to live always more the innumerable richness.

320 321

Vatican II, Presbyterorum Ordinis, ibid., no. 4. John Paul II, Pastores Dabo Vobis, ibid., no. 26.

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Liturgy of the Hours: The liturgy of the Hours is the prayer of the Church. Its rhythm and structure unceasingly orient the heart and the thought towards God, source of any good. For a number of persons, the risk in the common celebration of the Office is to let oneself be carried by superficial automatism, without internalizing enough the plenitude of this prayer. And the solitary recitation of the Office is more difficult, but this will be more frequent in the life of majority of priests after ordination. Therefore, in spiritual direction sessions, one must pay attention to this "test" of seminarians in holidays and times lived in insertion: Far from the seminary, more or less left to oneself, what place do they give to the breviary? To exhort the future priests to be faithful to the Office recognized like a duty, or to propose to them the community practice is not enough. One needs to enable them to understand well the richness and the significance of this practice in order to assume it as an important task of their future ministry, with intelligence and conviction. Meditation: Daily personal meditation is an old practice in the seminaries. The seminarians are encouraged and supported by a teaching on the various methods of meditation proposed by numerous schools of spirituality. They can deepen the appropriate one and discover their personal manner to meditate, beyond these methods. This form of mental prayer is a fuller and deeper pondering of the presence and activity of God as revealed in the texts they read. They engage their imagination, emotions, mind and will, while they consider the words and deeds of Jesus in the Gospels. Such discoveries lead to shifts in their internal attitudes and motivations, influence their behavior and enrich their relationships with God (Lk.24: 32). Meditation guided by formators can help the beginners to enter in the practice of meditation and to enable them to freely adapt a precise manner to traverse the stages of this prayer time. Times of retreat and recollection are privileged moments to exercise the practice of meditation and to check its unfolding content. Thanks to the climate of listening, interrogation and 147

encouragement of spiritual direction session, seminarians can talk about and evaluate their encountered joys and difficulties, rhythm and realized discoveries. Group life also constitutes a place of exchanges and beneficial sharing. Meditation must be a time and a place that nothing can replace. It is a joy and a test of fidelity to the Lord in his loving presence. The inevitable dryness and desert are the good training of the detachment from the illusions of an immediate seizure of God. Finally, meditation is a place of reception and renewed discovery of God who gives himself increasingly to those who unceasingly seek for him. Through daily meditation, one communes with God in order to gain the energy to serve others. Spiritual Reading: With Lectio Divina is joined the practice of regularly spiritual reading of the Fathers of the Church in order to accommodate in the faith the evangelic message transmitted and translated by vivid witnesses. Spiritual reading serves as a very valuable resource in the seminarians efforts to grow in relationship with God and in his profiting from spiritual direction. Spiritual reading is a way of faith sharing in the experience of others. The most important is how to live it. It is better to read a few paragraphs reflectively and meditatively than to read many pages without letting that reading to be a help for their relationship with God. The spiritual writings of the great spiritual classics of the past or the best of contemporary writings on spirituality are also helpful to make their spiritual life grow up everyday. The important is not to read a text, but to seek from the text the help in developing ones relationship with God.

Symbol and Ritual: Eucharist: The Eucharist is the source and culmination of Christian life and the center of the whole life of the

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seminary.322 By the Eucharist, all and each one participates in the prayer of Christ. The Eucharist is not a personal response to the Fathers love, but the ocean without limits of supplication, praise and offering of Christ. It unites heaven and earth. It embraces and permeates all creation.323 The essential is to learn how to let oneself be "seized by Christ, to be united with him, so that the whole of our life is an offering. It is not enough to celebrate with dignity according to liturgical rules; one needs the communion of hearts, that is, the participation of all. In the seminary, it is good to propose varied forms: from the short "visit" to the Blessed Sacrament to the permanent worship, the "night of worship." The Christ adored under the humble sign of the bread is the One who offered himself eternally to the Father and became the food of faithful. This Eucharistic permanent worship renews and builds up many ecclesial communities in the world. It gives more energy and endeavor to missionaries because the Eucharist is the permanent sign of Gods love.324 Sacrament of Penance: The celebration of the Sacrament of Penance always constitutes a liturgy, even in its private form. Its practice is indeed an element of the prayer life of both, the one who confesses and the other who hears the confession. In the seminary, the spiritual directors are the ordinary ministers of this sacrament. They must not only encourage the seminarians to practice it regularly, but also help them to better understand and celebrate it well, because it is also an invaluable exercise of virtue, expiation, school of irreplaceable spirituality a real help on the way of sanctification and spiritual direction."325
322

CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., no.

52. John Paul II, Ecclesia de Eucharistia, n. 8 in Celebrating the Eucharist with Mary: A Guidebook (Metro Manila, Philippines: Assisi Development Foundation, Inc., 2005), p.56. 324 Eucharist is the Permanent Sign of Gods Love (Vatican City, April 12, 2001), Zenit.org/english, accessed on December 25, 2004. 325 John Paul II, Future Priests Should Be Devoted to Silence and Prayer" (Vatican, March 18, 2002), Zenit.org/english, accessed on November 3, 2004.
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Marian Devotion: The majority of seminarians have a spontaneous devotion to Mary with good heart. The responsibility of their trainers will be rather to help them to live their devotion with depth. True devotion to the Virgin Mary is characterized by simplicity and humility, after her example. It is born from the contemplation of the mystery of the Incarnation. It directs the interior life and the offering of oneself, according to the image of Mary in her Presentation. One will not forget to put ahead the missionary dimension of Marys piety. Simply, the rosary has been favored by countless Christians as a means of entering into communion with God through prayer. The rosary is the summary of the Gospel. To pray the rosary is to participate in the life and mission of the Savior and his Mother, who becomes the mother of the priest particularly. She guides everyone to Jesus who leads them to the Father. This is the sure journey of faith after the example of the Virgin Mary. 6) Asian and Vietnamese Manner of Praying From Experiences on Prayer in the Past: One tries to concentrate in both community prayer and personal prayer. So, the body became tense and the attention is dispersed and fluctuated. One uses Bible, songs, recitations, rosary to pray and to meditate. One feels good relationship with God, but sometimes with distractions, sometimes very tense and tired, and often as habits of duty. With personal prayer, especially silent prayer and mental meditation, many distractions captured the mind and hindered the prayer. In many moments, the time of prayer is ended with a dry gap, forgetting that if the spirit goes anywhere, the body is always there before Gods presence. To the Prayer in Asian Context:326 Discovery of the Presence of Living God: Taoist sitting in forgetfulness, Confucian quiet sitting and Buddhist contemplation can help us to
Marcelino Fonts, Lectures on Prayer in Asian Context 2nd Semester 2003-2004, ICLA, Quezon City.
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rediscover the contemplative form of prayer in Christian tradition and inculturate it by directing us to pay greater attention to a body posture that disposes us to pray.327 The practices of Zen or Yoga should be used to help seminarians to acquaint themselves with the awareness of Gods presence. It is a sense of oneself as a body-spirit in relationship with God. One get gradually this habitual awareness by practicing the presence of God, it means, one turns the attention frequently to the living and loving presence of God within and around oneself. Silent periods during the days of recollection or retreats offer ideal opportunities to develop this awareness at a deeper level. A good way for the seminarians to start is to give themselves fifteen or twenty minutes, or longer if they like, to assume a relaxed posture by controlling the breath (breathing in and breathing out deeply); to allow their mind to let go of any other preoccupation or concern, and just sink into a sense of God's presence within them and around them. After a bit, they may be prompted by this sense of God's presence to enter into simple, quiet conversation, talking over whatever may be in their heart at that moment. Maybe they have nothing to say and maybe they prefer just to sit and listen to God. This silence is so peaceful and comfortable that if they practice it everyday, they will discover that, little by little, they become more and more centered in God, and that they are growing in understanding, patience and love for those around them.328 Benefits of Asian Manner of Praying: Asian religions presented many kinds of prayers which lead and engage the whole person to the prayer: the body, the mind, the heart, the memory, the imagination, the breath, the position of the body, and even the environment are used for prayers and one calls it body
Sung-Hae Kim, The Threefold Dialogue and the Image of Woman: A Little Hope for the Priestly Formation from a Womans Perspective, in Linh Muc Thien Nien Ky Moi (Priest of The New Millennium) (Hue City: Hue Major Seminary, 2000), p. 274.
328 327

St. Patricks Seminary, Program of Spiritual Formation, ibid.,

p. 26.

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prayer. This method highlights the quality of the prayer and of the person who prays. The practice of listening makes seminarians able to enter in contact and in communion with God. Passive awareness helps them to be open and to let it be done to Gods grace. This passive-receptive attitude gives the inner silence needed in prayer, in order to be touched and transformed by the Word of the Lord and by grace of the Holy Spirit. The practice of relaxation creates a total inner peace and harmony which makes easier the process of prayer, meantime the practice of a deep concentration will be very helpful for ones prayer life. And the breathing can enhance the attention, concentration and awareness, which facilitate ones prayer process.329 Spiritual Delights of Centering Prayer: The masters of Zen or Yoga can pray (meditate and contemplate) continuously many hours. They use mental prayer, and exactly centering prayer.330 It is a very simple and pure form of prayer, frequently without words (vocal prayer). To enter into centering prayer requires recognition of our dependency on God and surrender to Gods Spirit of love. We spiral down into the deepest center of our being, where God is working a wonderful work, and open our hearts to the Spirit dwelling in us. Its method is: 1) Sit quietly, comfortable and relaxed; 2) Rest within our longing and desire for God; 3) Move to the center within our deepest self; 4) In the stillness, become aware of Gods presence and peacefully absorb Gods love.331 Nowadays many Catholics learn this method of prayer. Formators can practice it and teach their seminarians apply it in their prayer life. With constant practice day by day, centering prayer will help them enter into loving communion with God at the deepest level of themselves. They will feel more peaceful and desire this loving relationship with God. They will be impelled to
Marcelino Fonts, Lectures on Prayer in Asian context, ibid. Malen Java, Lectures on Retreat Direction Seminar 2nd Semester 2003-2004, ICLA, Q.C. 331 Cenacle Team, Lectures on Group Spiritual Accompaniment st 1 Semester 2004-2005, ICLA, Quezon City.
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seek a deeper contemplative union to which are called any consecrated persons. If the meditation can be described as prayer of the mind seeking to transform the heart, contemplation is prayer of the heart that will transform the mind. Centering prayer can help the seekers for God to experience this wonderful benefit. Instead of using many words, one can begin centering prayer by selecting only one: a sacred word that has special meaning, perhaps a name of God, a word from Scripture. After assuming a relaxed and comfortable prayer position, let the breathing grow quiet and regular, close the eyes, and silently speak this sacred word, focusing on God's presence and expressing ones consent to God's activity within oneself. When other thoughts or feelings, images or memories arise within as distractions, one simply returns gently to this sacred word and let it take over the field of consciousness. One does not need to do anything more than this. There is nothing in particular to strive for or any definable result to be achieved or analyzed. When the prayer time is over, one returns gradually, from the depths of silent conversation with God, to the external world and ones normal activities.332 Overcoming Difficulties and Persevering in Prayer Life: One must remind the seminarians these realities: They can encounter many difficulties along their journey of prayer. Prayer does not consist only in joyful and delightful experiences. Dryness and darkness are also an essential part of the process of growth and transformation. Self-knowledge is not always a pleasant experience, but it is usually a painful process of self-acceptance and healing. They must learn humility, detachment, self-denial and self-forgetfulness to fight against pride with all its unconscious resistances. Only with humility and openness to God's grace, they can carry on this struggle. This Asian manner of praying engages the whole person in relationship with God and transforms greatly this person in all
333
332

Malen Java, Lectures on Retreat Direction Seminar, ibid. Marcelino Fonts, Lectures on Prayer in Asian Context, ibid.

333

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dimensions (physiological, psychological and spiritual): The supernatural does not destroy the natural, but promotes it. Once applying these practices of listening, of relaxation and of concentration, one become more aware of whom one is and of what one does, not only in ones prayers, but also in ones daily life. 7) Towards Becoming a Leader in Prayer Learning How to Preside Prayer: The priest will be only able to train others in this schools prayer of Jesus, if he himself has been trained in, and continues receiving this formation.334 An essential aspect of the pastoral dimension of the prayer is the presidency of the prayer, liturgy and sacraments, especially the Eucharist. Seminarians alternate with formators in leading morning and evening prayer. This opportunity provides them with experience as leaders of prayer, a primary responsibility of the priest. One of the roles of celebrating is to help the assembly to pray by enabling it to enter the celebrating mystery. All the other actors of the liturgy have their part there, but the role of the priest has the primary importance. His presence, his meditation, and the quality of his speeches will be determining. However, the priest who presides sometimes has the impression that he cannot pray well. He is often disturbed by the course of the celebration, details of organization and reactions of the assembly. He feels some dissatisfaction. Therefore, the future priests must be prepared for liturgical prayer that they will preside over, technically and spiritually, in order to live what they say and see. If there is a true preparation, the president will be freer to pray and to make assemble the prayer of the assembly towards God. The president always says us": he cannot pray exactly as other members of the assembly pray, who do not have a particular responsibility. He must guide the prayer of the assembly, by his attitude and words, and pray on behalf of the assembly. The president must take care of the moments of meditation of liturgical
334

John Paul II, Pastores Dabo Vobis, ibid., no. 47.

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prayer, according to the ritual. Thus, when the president prays in his role and according to his role, he will pray personally. From the seminary period, liturgical formation must provide a good preparation for celebration which is not only technical, but spiritual. One will take care that the seminarians have the occasion to speak during liturgy (at the beginning of the Eucharist, for example): that will exert them to help an assembly to enter into prayer. In the exercise of their ministry, the deacons have presided already at baptisms, marriages and funerals. One should not forget to accompany them in their discovery of their function. Learning How to Guide People of God in the Spiritual Journey: Candidates to the priesthood must prepare themselves to become the Teacher of the Word, the Minister of the Sacraments and the Leader of the community. In other words, they must learn also how to guide the people of God in the spiritual life, especially in spiritual direction. In this area, one must correct the wrong concern that any priest can be spiritual director. Those who want or are assigned to be spiritual director must be called by the Holy Spirit and must be well-trained. Thus, all seminarians, especially those who are in deaconate year, must learn the art, the skills of spiritual direction.335 3. Structures of Spiritual Formation a. Formation and Internal/External Forum336 1) Definition of Terms: Forum is a Latin word, and a legal term, which means a public place where the justice is given. In the past, one distinguished the internal forum as the judgment of ones conscience, and the external forum as the court of men, for example the government or police. In vocational
335 See Appendix D: Candidate learns to become a good spiritual director. 336 Bernard Pitaud, LEcole Franaise et La Protection du Sujet: For Interne et For Externe dans les Seminaries, Le Supplment, (Septembre 2002), no. 222.

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discernment, the forum is perceived as an authority which marks a judgment on the vocation of a seminarian towards the priesthood. Here, also, there are two levels, the internal and the external forum, but the object of the marked judgment is not completely the same according to each forum. Internal Forum: When one speaks of internal forum, one speaks about judgment in the conscience of the seminarian, who decides to present himself to the Church in order to be a priest, because he feels called by God. The discernment of his vocation is carried out there by the seminarian under the guidance of a spiritual director. This follows a time of deliberation from which he estimates, according to his own judgment, that he has the capacity to serve the Church as priest. This deliberation proceeds in the form of a spiritual discernment about the objective reality of the priestly ministry, and the subjective reality of his personal and unique call, through dialogue with a spiritual director, with whom the discernment is accomplished. Although the internal forum is the conscience of the seminarian, this does not imply that the spiritual director has no role to play in the process. Usually, he will enter in by giving his own opinion of how he experiences that the seminarian is being called by God. The intervention of the spiritual director can be firmer, if he feels that his directee is making a serious error. But in all cases, the seminarian cannot be told what to do, except to affirm that this is his evaluation, judgment and decision. In the many ways that God calls a person, the existence of the internal forum is necessary. Indeed the internal forum is the place where a seminarian assumes interiorly and freely the call addressed to him, whatever the way in which this call reaches him. External Forum: The external forum is the decision and judgment made by people other than the seminarian. In the case of the assessment of the suitability of a young man to seek the priesthood, the ultimate responsibility lies with the Bishop. That responsibility is usually delegated by the Bishop to suitable persons. In Vietnam, those persons are the members of 156

the seminary council. This council, then, must judge that a young man is suitable, or not, to become a priest. In the last assessment process, the council members will present the candidate to the Bishop for ordination. 2) Procedures and Interaction of Two Fora Different but Complementary: The internal forum plays a complementary but quite different role than the external forum. Indeed, that which the spiritual director discovers about the seminarian in the internal forum may not be disclosed in the external forum. That data has the same status as confessional matters.337 This not only protects the seminarian, but gives him the confidence and trust that what he discloses in the internal forum will remain confidential. In this discernment process, the concern of both seminarian and spiritual director is the good of the Church. The seminarian is not seeking to discern his own will and personal desire. Rather, he seeks to discover the will of God for him, by analyzing his capacities and motivations vis--vis expectations and demands of the Church. Therefore, in the internal forum, the spiritual director is not simply a passive listener, nor a mere sounding bond; he must be willing and able to challenge and confront the seminarian, when that is required, in order to help him undergo a true discernment process. The seminary rector usually has a primary responsibility to assess the suitability of the seminarian in the external forum. Thus, he cannot take one role in the internal forum. The knowledge gained about the seminarian, in the external forum, is primarily by the observation of the various formators. Because the external forum does not delve directly into the interiority of the seminarian, the knowledge gained usually has a different, and a lesser degree, of certitude than that obtained in the internal forum. The basic question is: Is this person being called by God? All observations are toward answering this question. In seeking to answer the
St. Patricks Seminary, The Mentoring and Advising of Seminarians (Menlo Park, California: St. Patricks Seminary, 2001), pp. 37-38.
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question, in all humility, the formators will admit that God calls the weak to confound the strong! (cf. 1Cor.1:26-29). It is not the Church who calls the candidate, then, but God. The Churchs role is to evaluate that call, and then accept the candidate with joy and thanksgiving. Specific Practice: The spiritual director never speaks about those whom he accompanies, neither with the Council nor apart from the Council, neither for judging nor for defending: He must keep silent when the council talks about his directee. The Superior only returns to the seminarians the opinion of the Council and represents the Council of Seminary beside the Bishop. This secrecy is obviously the guaranteeing of the inner freedom for seminarians. But the spiritual director can hear in the Council other points of view from his own on his directee. Thus he will be able to be informed about other facts, from which he will be better discerning his own judgment and choosing the assistance that he can bring to his directee. The external forum will carry its judgment about seminarians from the knowledge in the daily accompaniment of the formation process, because the daily life reveals completely the whole person. Both internal and external forum are not opposed, but are complementary in the service of a single work of the Church. Divergence: Precisely because there are two fora at issue in the discernment process, there is always the possibility that the results do not agree. That is, on the one hand, a man who has presented himself to the Church as the one who has been called may come to realize that his sense of being called was erroneous. And yet, the rector and the Council may have reached the conclusion that this man is well worthy and able to pursue the preparation for the priesthood. In that case, the rector and the council can only accept the sincerity of the mans new realization, in the confidence that God will still use him well for the good of the Church. The second case of divergence is not easily resolved. This is the case where the rector and the Council concur that the man 158

should not be allowed to continue in the seminary, at this time, and yet the seminarian is convinced that he is called by God to seek the priesthood. Certainly, the discernment process, and conclusions, of the seminarian cannot be denied. Nevertheless, the basis of the external forum decision may be explained to the candidate, so that he may try to understand and accept the decision reached in the external forum. It can occur that the seminarian has a characteristic, or an attitude that would interfere with his functioning as priest, and it is correctable. In this case, the candidate would be asked to leave and remain outside the seminary until the problem has been corrected. Thus, the seminary doors are not fully and totally closed to him. He can be encouraged to continue in a spiritual direction relationship in order to discover how God is calling him to serve his Church and his people. More usually, the external forum reaches a decision that the person is, indeed, unsuitable to be accepted as a candidate for the priesthood. Certainly, this must be explained with delicacy and sensibility to the young man. In Vietnam, the decision of leaving the seminary is deeply influenced by family and social pressure, as well as sense of shame, of gratitude and comradeship. The seminary should guide him to make the right choice and help him overcome the difficulties. In this matter, the Bishop should support the decision of the seminary.338 b. Agents of Formation 1) Formative Community: Priestly formation takes place most effectively in community, understood as an organic network of interpersonal relationships.339 Therefore, seminary must be perceived a formative community340 where the
338 CBCP, The Philippine Program of Priestly Formation 1972 ibid., p. 48. 339 National Conference of Catholic Bishops United States of America (NCCB), The Program of Priestly Formation (Washington DC: United States Catholic Conference, Third Edition, 1982), p. 31. 340 John Paul II, Pastores Dabo Vobis, no. 60; 66.

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seminarians are led not only to the priesthood but to discovering and living the life of Jesus. 341 This formative community adheres to a collegial exercise of responsibility of the formators first. It invites the seminarians to assume primary responsibility for their own formation and to collaborate in the formation of their fellows through the common life of the seminary.342 It is an essential factor of priestly formation by creating an atmosphere of consistency relevant for psychological and spiritual growth. The truth and simplicity of relationships lead to the mutual correction, mutual acceptance, common awareness of common good and common joy of seeking and serving the Lord. The small groups that give more opportunities to faith sharing, revision of life and prayer experiences will contribute to the development of the community. This formative community opens itself to other constitutive communities of local Church, where the candidates will receive pastoral experience serving the flock of God. These ecclesial experiences are greater than that the seminary community offers to them. They will form the pastoral concern and apostolic spirit of the seminarians, and help them to discover concretely the urgency of the evangelization, the meaning and demands of their lives totally dedicated to the service of the people of God. But these experiences are only fruitful through a theological and spiritual reflection evoked and guided by the good formators.343 2) Candidate Himself:344 The formation will loose its effectiveness, if it does not include the personal participation of the candidate, it means his self-formation. Therefore, Pope John
Honorato C. Castigador, Weve Only Just Begun, in Gathered around Jesus (Manila Philippines: University of Santo Tomas Central Seminary 2004), p. 254. 342 Society of Priests of Saint-Sulpice, The Constitutions 1982 (Paris: The Society of Priests of Saint-Sulpice, 2003), art. 14. Society of Priests of Saint-Sulpice, o To Linh Mc: Ngun Canh Tn Gio Hi (Priestly Formation: Source of Renewal of the Church) (Hue City: Major Seminary, 1995), pp. 198-199. 344 CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., nos. 39-43.
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Paul II reminded that the candidate himself is a necessary and irreplaceable agent in his own formation: All formation, priestly formation included, is ultimately a self- formation. No one can replace us in the responsible freedom that we have as individual persons.345 Yes, the self-formation is a crucial factor leading to the success of spiritual formation. Although the Holy Spirit is the agent par excellence in this formation, the candidate must freely welcome the molding action of the Spirit. Likewise, the actions of the different formators will only become truly and fully effective, if this candidate offers his own convinced and heartfelt cooperation to this work of formation.346 The Asian concern Khng Thy my lm nn (it means the student can know and do nothing without the teacher) is changed nowadays: without the praxis of the students, the doctrine and theory of the teacher remain the beautiful words. It is very important the formation that provides the candidate with the new ways of thinking, of living, of acting, of loving and of witnessing to the Gospel. But it is more important the self-formation that puts this helpful knowledge into practice. The close collaboration between two parts, formation and self-formation, is the prerequisite condition for any success, with Gods grace, of course. For that, Pastores Dabo Vobis demands, Candidates for the priesthood should prepare themselves very conscientiously to welcome God's gift and put it into practice, knowing that the Church and the world have an absolute need of them.347 3) Formators348 Jesus Christ, Model of Formators: In order to accompany seminarians and to help them to become truly priests, the formators are required to follow first the perfect model of Jesus Christ, who taught with concrete example by washing his
John Paul II, Pastores Dabo Vobis, ibid., no. 69. Ibid. 347 John Paul II, Pastores Dabo Vobis, ibid., no. 82. 348 CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., nos. 32-38.
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own disciples feet (cf. Jn.13: 12-15). He loved them and treated them as friends. He lived with them and accompanied them with love, patience, care and diligence, in their journey of growth in faith and spiritual maturity. He knew each one of them, their characters, qualities and weak points. He tolerated their weaknesses, defects, worldly ambitions, stubbornness, incredulity and slowness in understanding the mysteries of the Kingdom of Heaven, while he was waiting patiently for the complementary formation from the Holy Spirit (cf. Jn.16: 12). He prayed for them and commended them to the protection of his Heavenly Father (cf. Jn.17:15). Yes, nobody can give what that he does not have. To form seminarians becoming priests, the formators must always focus on and be configured to Jesus who is the timeless model of every priest, yesterday, today and forever.349 They must be the sound witness of Jesus, even sometimes the mute witness of life. Those who are involved in formation, particularly in spiritual formation, must be continuously updated and formed. The accompanying presence and witness of formators have to be increased for the benefit of seminarians. They should show great love for them like parents do in bringing up their children, in the role of adviser or mentor for their overall growth. Crucial Role and Unity of Formation Team: The formation team must realize the collegial exercise of responsibility with the collaboration of candidates, of diocesan clergy and other members of Christian community, for the entire development of candidates to priesthood. Directives Concerning the Preparation of Seminary Educators stated that the selection and formation of educators, even very gifted, is insufficient, if they are not capable of constituting a true and proper "teaching team," whose members are united in spirit and collaborate fraternally.350 They must build up with candidates an educative community by sharing life with true dialogue. This educative
FABC, 7th Plenary Assembly, Workshop Discussion: Spiritual Direction, Emphasis on an Asian Approach, Paper No. 92d, Appendix II. 350 CCE, Directives Concerning the Preparation of Seminary Educators (Rome, 1993), no. 11.
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community allows co-responsibility, necessary confrontation and better discernment and evaluation of vocations through personal contact, example and regular spiritual direction. Participation in seminary council meetings is one manifestation of this collegial responsibility.351 All formators work together under the leadership of a Rector, in contact with the realities of the Church and of the world. They must deepen the principles of spiritual life, psychological knowledge needed for guides and counselors. The spiritual freedom of candidates is a great concern emphasized by a clear distinction of responsibility between internal and external forum. The union with Christ is the model of unifying their lives and various aspects of formation (human, spiritual, intellectual, community and pastoral). They should make themselves easily available to those who come to them for the sacrament of reconciliation and spiritual direction. The most important of their role is to form in seminarians an appreciation and love of the truth, a truly critical sense with insight, balance and humility. They must develop their teaching ability and update their knowledge by improving their methods and by making the necessary adaptations to the actual needs of the Church among a rapidly changing world, in the fidelity to Revelation and Magisterium. Need of Qualified Formators: The qualities and characters of the formators are crucial. They must be men of deep prayer, of humility and prudence. They should be chosen from among the best, and be painstakingly prepared by solid doctrine, appropriate pastoral experience, and special spiritual and pedagogical training.352 Pope John Paul II attributed to Bishops this grave responsibility for the formation of those who have been given the task of educating future priests."353 And he
Society of the Priests of Saint Sulpice, The Constitutions 1982, ibid., arts. 10-26. Vatican II, Optatam Totius, ibid., no. 4. John Paul II, Pastores Dabo Vobis, ibid., no. 66; CCE, Directives Concerning the Preparation of Seminary Educators, ibid., no. 1.
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recommended that they should receive a specific formation focused on priestly spirituality, the art of spiritual direction, and other aspects of the difficult and delicate task that awaits them in the education of future priests.354

4) Spiritual Director Essential Role of the Holy Spirit: The Holy Spirit is always at work in the Church, in the world and in each person. One must allow the Spirit to guide and to shape ones heart, affections and interiority, in order to live the same lifestyle of Jesus of Nazareth: prolongation of Jesus in history and commitment totally to God as holocaust.355 His power is always present to illumine, strengthen and perfect our mission.356 The spiritual formation is his work and he is the authentic director. The spiritual director is his instrument: he guides the seminarian but he is also guided by the Holy Spirit and by his spiritual companion. Only the Holy Spirit knows fully and can transform a person: Any real and lasting change comes only from the Spirit acting directly on people and situations.357 He will inspire at the proper time what to say and how to say (Mt 10: 19-20). But a well-directed minister of God, who may be of the clergy, a religious or a lay person, will efficiently lead others along the spiritual journey.358 If the spiritual director is always docile to

John Paul II, Ecclesia in Asia, ibid., no. 43. Domingo Moraleda, Lectures on Theology of the Forms of Christian Life in the Church 1st semester 2005-2006, ICLA, Quezon City. 356 Synod of Bishops 1971, The Ministerial Priesthood (November 30, 1971), in NCCB, Norms for Priestly Formation 1 (Washington DC: The United States Catholic Conference, Inc., 1994). 357 Amelia Vasquez, Fidelity in vowed Life: Religious Life, Religious Life Asia 5 (January-March 2003): 52. 358 FABC, Seventh Plenary Assembly, Workshop Discussion: Spiritual Direction, Emphasis on an Asian Approach, ibid.
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354

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the inspirations of the Holy Spirit,359 he can work together with Him: the Holy Spirit and we (Acts 15:28). Important Role of the Spiritual Director: Spiritual directors should be men able to understand the movement of the Spirit of God in their directees, and help them to discern the ways of the Lord. 360 They must be a witness whom the formandee keenly listen to and observe,361 by their own person and integrated human-and-faith life. They should inspire confidence in their directees by being welcoming and available, and foster a spirit of trust by their discretion, so that their directees are able to speak freely about their personal struggles, especially in the area of sexuality. They must update their spiritual direction skills, psycho-sexual integration, counseling and other relevant topics so that they might enhance their skills: the findings of the psychological sciences, suggestions from medical know-how, and social investigation into the background of the person, are very useful.362 They should draw up a systematic and comprehensive program of spiritual direction by way of exchange with their fellows. They should attend the periodic renewal courses for spiritual directors, both to train the new ones and update the old ones, so that they can continually improve their ability to the needs of their directees. It would be profitable to have a retreat from time to time for spiritual directors of different seminaries363 Principles for Changing the Spiritual Director: It can happen the case of lacking or missing confidence and a

A Church That Has No Fear of the Future, ibid. no. 2. CCE, Spiritual Formation in Seminaries, ibid., p. 20. 361 FABC, Seventh Plenary Assembly, Workshop Discussion: Spiritual Direction..., ibid. 362 FABC, Seventh Plenary Assembly, Workshop Discussion: Spiritual Direction..., ibid. 363 FABC, Seminar for Rectors and Spiritual Directors of Asian Seminaries at Seoul, Korea 1999, in For all the Peoples of Asia 3 (Quezon: The Claretian Publication, 2003), p. 25.
360

359

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change of director is always possible and sometimes desirable. 364 The seminarian can even take the initiative. Sometimes, the director will ask the seminarian to go to someone else, because he thinks that he would no longer continue his responsibility. 365 For the interest of the directee, these following principles help him to discern whether or not to discontinue seeing a particular spiritual director. He examines his motives truthfully for wanting to change his spiritual director: Is there a personality clash? Is he escaping being challenged? Is he projecting negative qualities of authoritarianism, insensitivity, lack of understanding on his spiritual director? Are there unrealistic expectations? Is it because the director refuses to cater to his illusions? He needs to discuss with his spiritual director the difficulties he is experiencing in communication. Does he continue to receive spiritual benefit from the guidance or not? Is there another spiritual director to whom he is drawn? What are the reasons? The directee must give to the whole of this problem sufficient time and reflection before making a hasty decision. He must discern the matter with a neutral party. Does he sense a natural termination point since the guidance sought has been realized? Is this time for moving on, because of the circumstances of directee or director or both: change in assignment, movement to the next stage of formation? Are there other things which seem to get in the way of the direction relationship: time, confidentiality, romantic or sexual attraction, clash of values?366 5) Rector and Council

Compagnie des Prtres de Saint-Sulpice, Former des Prtres Aujourdhui (France: Compagnie des Prtres de Saint-Sulpice, 1992), p. 25. 365 Ibid., p. 33. Judette A. Gallares, Lectures on Perspectives for Spiritual Direction and Discernment Summer Seminar 2003-2004, ICLA, Quezon City.
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364

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Ratio Fundamentalis Institutionis Sacerdotalis advised the Bishop to nominate the rector after careful consultation.367 As the core of the seminary, the rector must be a model of faith and charity in priestly ministry and life, with a clear vision for the Church of the future. He should be thoroughly updated and familiar with Church documents concerning priestly formation. He should be clear about the ecclesiology of the Church and able to build a united formation team and work for a common vision for the seminary. He should be impartial and able to make just and fair decisions. He should also network with other rectors and formators of other seminaries of Vietnam and of Asia in a spirit of fruitful and fraternal exchange. He should be courageous and careful in the screening of candidates at the time of recruitment and during formation, emphasizing quality rather than quantity. He should have an effective presence in the seminary. His own sharing in the daily life of the seminary, his regularity and example are extremely important for seminarians. He should draw up with the approval and assistance of his bishops a follow-up program for the newly ordained priests during the first five years after their ordination.368 6) Small Groups of Peers Nowadays, one stresses so much on dynamism of group formation. Under the Board of Directors, a commission of delegates, elected by their comrades, takes part in the management of the seminary. The seminary community subdivides itself into small groups, aiming to promote teamwork and community life.369 Small groups of seminarians are formed according to different levels or years of formation. A formator is assigned as the
367

CCE, Spiritual Formation in Seminaries, ibid., nos. 28-30.

368 FABC, Seminar for Rectors and Spiritual Directors of Asian Seminaries at Seoul, Korea 1999, in For all the Peoples of Asia 3, ibid., pp. 24-25. 369 Seminary Formation Program should Meet Needs of Church, Society (Nha Trang, October 19, 1999), Ucanews.com/archives, accessed on November 3, 2004.

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animator of the group, in order to maintain equilibrium between life at group-level and life at seminary-level. One must focus on both the individuals and the group as a whole, in order to ensure both personal and communal growth. Life within the group includes moments of prayer, weekly encounters on a theme of spiritual life (faith sharing), recreation, pastoral activities, liturgical responsibility and daily services.370 The interaction within such groups aids in the development of mutual trust, communication, and sharing which contribute to the building up of a real community.371 This small group can become a close group of friends in which one can easily practice fraternal correction.372 Usually, one doesnt dare do it, sometimes because of ones own weakness and imperfection, sometimes because of kindness or of fear of negative reaction of others, at least to avoid the misunderstanding, contradiction and potential conflict. It is better and easier when one has consent, with agreement if one of the group sees anothers fault, this person must tell the other person about it. In the context of weekly meeting for sharing of Gospel and revising of life, one will give to one another this feedback and one will help one another to grow in seminary formation and selfformation process, hopefully toward the sacramental friendship of priesthood (Ps. 133:1). This process demands good intention, readiness to change, courage, charity and Gods grace. In this group level of life, each member learns to listen attentively and to give feedback properly. One learns also to accept self and others: the more one accepts ones own faults, limitations, weakness and incapacity, the more one becomes humble; the more one accepts these disadvantages of others, the more one becomes compassionate.
It is the practical pedagogy of almost Vietnamese Major Seminaries. One also finds it somehow at ICLA with ICLA Formation Model. 371 NCCB, The Program of Priestly Formation ibid., p.33. 372 Matthew 18: 15-17; Luke 17: 3; John .8:17; 1Timothy 5:19; 2Corinthians 13:1.
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This group life helps each member to discover and develop its gifts of faith experiences, natural gifts and gifts from lifes experiences. Every person is called by God and is given certain gifts to further the reign of God. Each person is responsible to know and to develop those gifts. Nobody possesses all the gifts, but all gifts necessary for mission are present in the community and community is necessary to the knowledge of ones giftedness (1Cor. 12-14). However, many times one must endure difficulties and conflicts because of false or misplaced notion of humility, of fear or of envy anothers gifts (Gal. 5:26). If one pays attention to each others differences, appreciates uniqueness with positive understanding that this conflict is as a part of creative process, not as a problem, everything will be resolved and the community will be running well,373 and the mission of evangelization of the Church will be more effective (Gal. 6:2). 7) Milieu of Pastoral Insertion The duty of fostering vocations falls on the whole Christian community.374 So, the entire People of God should pray and work tirelessly for priestly vocations.375 The seminarians own parish, or the parish where he is assigned for summer assignment program or for probation year (pastoral insertion) is necessary and ideal milieu for the purpose of an extended period of the seminarians self-formation and of the priestly formation of the Church. During his holidays in this milieu, seminarian participates as closely as possible in the life and ministry of other priests who will be afforded the opportunity to know, to work with and to be a part of the formation of seminarian who will one day join them in priestly ministry. This milieu provides the seminarian with the opportunities: 1) to experience and participate in parish ministry; 2) to develop a life of prayer in the context of parish life, which will be his real life afterward; 3) to learn from the parish
Marites Maranan, Lectures on Theology of Communion and the Religious Community 2nd Semester 2004-2005, ICLA, Quezon City. 374 Vatican II, Optatam Totius, ibid., no. 2. 375 John Paul II, Pastores Dabo Vobis, ibid., no. 82.
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priest with whom he will be living in a manner akin to apprenticeship; 4) to be familiarized with the various parishes within his diocese; 5) to put into action, in real situations, the academic study and experience of the seminary; and 6) to experience the rectory living.376 Priestly formation programs in Vietnams seminaries include one or two years of parish-based pastoral work. This service can be staggered through six summer vacations, depending on seminary or diocese requirements.377 In addition, one benefits: 1) the visible presence of seminarians in the parish promotes the growth of vocations; 2) by services and collaboration with lay people, the seminarian can learn many things from them: to learn how the laity struggle and live is an excellent preparation for his later ministry.378 After sixty-six years old and thirty-three years of priesthood, the writer recognizes that there is a beneficial interaction between clergy and lay people and he was helped, supported and formed so much by parishioners entrusted to his pastoral care. Indeed, if we consult laypeople and listen to the feedback from them, we will know how to make any necessary changes of our life and ministry, and how to respond truly to peoples needs.379 The parish priest (and the Diocesan Office of Vocations) will provide an evaluation and send it to the seminary for incorporation into seminarians formation file. Sometimes, it is more beneficial when they share their evaluation of the seminarian with him before sending it. If there are errors or misunderstandings, they may discuss or explain in order that the issue will be settled to satisfaction of formative interest in the truth and love: A broken
Charlotte Diocese, Norms for Seminarians: Program for Priestly Formation (North Carolina, USA: Charlotte Diocese, 2004), pp.7-8. 377 Deficient Spiritual Formation among Seminarians Tackled at Formators Meeting, ibid. 378 NCCB, The Program of Priestly Formation ibid., p. 60. 379 Seminary Formation Program should Meet Needs of Church and Societyibid.
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reed he will not crush, nor will he snuff out the light of the wavering wick. He will make justice appear in truth (Is. 42: 3). c. Evaluation and Presentation to Ordination Priestly formation is a process which prepares the seminarian for priesthood within the Catholic Church in four main areas: human, spiritual, intellectual and pastoral education. It aims to assist his growth and to provide with an accurate and helpful assessment to his Bishops call: The interior call of the Spirit needs to be recognized as the authentic call of the Bishop.380 The goal of annual evaluation is to enable the seminarian to become effectively self-reflective, so that in accurately viewing his life, he can see where changes are needed, make concrete plans to effect change, and carry through to achieve these goals.381 Pope John Paul II highlighted: the suitability of the candidate, above all, in regard to their spirit of prayer, their deep assimilation of the doctrine of the faith, their capacity for true fraternity and the charism of celibacy.382 So, besides the regular meetings of seminary council intended to evaluate the seminarians, the FABC wishes that this evaluation should include evaluation by self, peers, staff and people ministered to.383 One emphasizes here the annual evaluation of the seminary council and the annual self-evaluation of seminarian. 1) Annual Evaluation Process of Seminary Council: Sometimes, the Bishop or his representative and other diocesan priests engaged in formation are invited to join this seminary council of evaluation. One must strictly respect the function of internal and external forum. The values and skills of
John Paul II, Pastores Dabo Vobis, ibid., no. 65. St. Patricks Seminary, The Mentoring and Advising of Seminarians, ibid., p. 1. 382 John Paul II, Pastores Dabo Vobis, ibid., no. 66. 383 FABC, Seminary Formation for Priesthood in Asia: Workshop 4, Ucanews.com/fabc-papers/workshop-report, accessed on October 7, 2004.
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this evaluation are based on the Church teachings and seminary formation. The various areas of evaluation are the following: 1) Personal maturity; 2) Social life and skills for personal interaction; 3) Spiritual maturity, expressed by a commitment to prayer and discipleship; 4) Pastoral readiness for public ministry and service in the Church, in communion with the Holy Father, one's Ordinary Bishop, the diocesan presbyterium, lay ecclesial ministers, and the Christian lay faithful; 5) Theological competence and acceptance of the Church's doctrinal and moral teaching; 6) Devotion to the Word of God and indications of one's ability to preach the Word to others; 7) Devotion to the Eucharist and to the Blessed Mary; 8) Readiness to embrace a life of celibacy, Gospel simplicity, and pastoral charity; 9) Readiness to minister in the changing life of the Church and of the world in one's diocese, especially sense of solidarity with the poor and victims of injustice and of respect for life; 10) Concern for ecumenism and interfaith relations; 11) Leadership skills, including the readiness and skills necessary for collaborative ministry; and 12) Readiness to accept responsibility for ongoing priestly formation.384 As the lawful ministers of the Church to whom entrusted the task of judging the suitability of candidates,385 the Seminary Council votes on the final evaluation. The kinds of votes are affirmative, affirmative with notation, negative, and abstention. The category affirmative with notation denotes an observed deficiency that needs correction and improvement. If there is abstention, it should be explained.386 One aims rather to educate than to eliminate. Education aims to transform the bad into the good and the good into the better, trusting in the power of Gods grace: what is impossible for human being is always possible for God.
384 St. Patricks Seminary, The Mentoring and Advising of Seminarians, ibid., p. 1. 385 Vatican II, Optatam Totius, ibid., no. 2. 386 NCCB, Program of Priestly Formation (Washington DC: United States Catholic Conference, 1982), p.101.

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2) Annual Self-Evaluation of Seminarian: To further his self-formation, each seminarian is asked, under the guidance of adviser or mentor, to present a one-year personal life project. This project takes into consideration the concrete possibilities of each candidate as well as the recommendations suggested by seminary councils periodic evaluation. The evaluation of council will become more specific when it can asses the particular effort and progress of the seminarian in respect to this project. According to this project related to the seminary formation, the seminarian will write selectively, concretely, really and concisely his self-evaluation about his behaviors, strengths and particular areas to grow improve in concerning academic year. He will write his self-evaluation at least three times at three important periods of the formation process:387 1) During each academic year of seminary formation period; 2) After his year of pastoral insertion called probation; and 3) Last year of Theology in preparation for the priesthood.388 3) Final Evaluation and Presentation to Ordination: The seminary council and all formators try to fully know the seminarians individually, in order to form them and to help them in their efforts of self-formation, and to contribute to the common work of the Church, by the final evaluation and presentation to ordination. This evaluation stresses on these major areas: spiritual maturation, academics, field education development and social interaction with peers, formators and others. Contemporary educational psychology provides many techniques for a more adequate evaluation of the students real development.389 In virtue of the Seal of Confession and of confidentiality of spiritual direction, the spiritual director is bound by the internal forum and thus is forbidden from any discussions dealing with the evaluation or assessment of the seminarians suitability for ordination. All other members who do interact with students in the public and external forum are required to
See Appendix A: Self-Evaluation of the Seminarian. St. Patricks Seminary, The Mentoring and Advising of Seminarians, ibid., pp. 25-35. 389 NCCB, The Program of Priestly Formation ibid., p. 52.
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participate in the evaluation process by reason of the responsibilities entrusted to them.390 At the beginning, the seminary needs the collaboration of the diocese in the preparation of the candidates for the seminary formation process. Now, the seminary council should be expected not only to report to the Bishop on each candidates outward behavior (what he says and does, and how he meets requirements), but also to evaluate him as a candidate and to submit to the bishop the recommendation of seminarians for ordination. In ecclesial sense, one does not stop at this. The seminary can report to the bishop about the special tendencies, capacities and qualities of candidates, in order to help the bishop to use and to assign them properly according to the gifts of God for them and the needs of the Church.391 The seminary can also suggest and propose to the bishop to allow some candidates to further their studies to be able to give to the Church true shepherd of souls, sensitive to the present spiritual needs,392 because it is not any priest who can be formator and especially spiritual director. It is the preparation for adequate successors of the Church.393 If the formation of seminarians is the priority of the Churchs priorities, the bishops should choose their best priests to be trained as future formators in their seminaries. 4) Unsuitable Candidates for Priesthood: In the call to priesthood of a candidate, one must distinguish two elements: the desire and the pertinence. The desire belongs to the emotional area; meanwhile the pertinence asks certain qualities and capacities. A young man can have a great desire to be priest, but he has not enough qualities and capacities which enable him to
390

Ibid., pp. 37-38.

391 CBCP, The Philippine Program of Priestly Formation 1972 ibid., p. 88. 392 CCE, Directives Concerning the Preparation of Seminary Educators, ibid., p. 37. 393 Vatican II, Presbyterorum Ordinis, ibid., no. 19.

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be worthy priest. The external forum must judge this pertinence in order to admit or reject a candidate. In the internal forum, the desire can check its adequacy to the desire of the Holy Spirit. This engages the candidate to the action of the Holy Spirit and to a receptive listening to what that is told to him at the external forum, which seeks also the signs of the action of the Holy Spirit in the life of candidate. Those who are discovered to be unfit should be quickly removed from the path to the priesthood, for insufficient physical, psychological or moral balance. Both formators and candidate are not permitted to nourish false hopes and dangerous illusions; nor should anyone pretend that grace supplies for the defects of nature.394 However, one will dismiss the unsuitable candidates respectfully stressing rather their impertinence for the priesthood than their defects or faults. All those who entered the seminary do not indispensably become priests: Many are called but few will be chosen (Mt.22: 14). One must suggest them to a new realization, in the confidence that God will still use them well for the good of the Church, by paying forward what they have received from God and his Church through past years of seminary formation. These ex-seminarians who are also a treasure of the Church will contribute to the formation of their peers in one or another manner. They also take part, actively and effectively, in the life and mission of the Church.395 C. Post-Seminary First Five Years of Priesthood: Furthering Harmonious, Balanced and Mature Relationships in the Life and Ministry of Priests By presenting the candidates for ordination, the seminary accomplishes its initial formation period, but priestly formation
394 Paul VI, Sacerdotalis Caelibatus: Priestly Celibacy (June 24, 1967), no. 64. 395 Ex-Seminarians Find Active Roles in Church Life (Ho Chi Minh City, March 16, 1999), Ucanews.com/archives, accessed on October 7, 2004.

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does not stop here. It must be continued with on-going formation during the priests lifetime. The seminary formation shows how to do and how to live. Now in pastoral ministry, the new priests themselves begin to do and to live out their priestly life and ministry. The more they live out their priestly life, the more they become better and authentic priests. According to Pastores Dabo Vobis, the nature and mission of the priest cannot be defined without relationships which arise from the Blessed Trinity and are prolonged in the communion of the Church and of all humanity.396 The most important goal of this ongoing spiritual formation during these first five years is to help the new priest to fulfill his ministry in joyful and faithful hope, being aware of, accepting and overcoming the spiritual battles, by furthering harmonious, balanced and mature relationships with God, with self, with others and with nature. These relationships are already started and fostered from the seminarys initial formation. If they are adjusted and furthered day by day in good development, everything will go well. One will look at the real situations in which involve the new priests and, as the proper resolution, one looks forwards to the furthering these relationships in order to renew and foster them more effectively.397 For that, Pope John Paul II stated that the best guarantee for the future is "correct and balanced" priestly formation.398 1. Faced with Realities and Radical Needs a. Unexpected Realities: Archbishop Orlando B. Quevedo (Philippines) observed that very soon after ordination, the young priest abandons formal prayer, Breviary, private meditation, daily examination of conscience and Rosary. And he sadly concluded: He stops doing the prayers and devotions that helped keep his vocation alive in
John Paul II, Pastores Dabo Vobis, ibid., no. 12. Vatican II, Optatam Totius, ibid., no. 22. 398 "Balanced Formation Will Help Avoid Future Scandals (Vatican, February 6, 2004), Zenit.org/english, accessed on May 2, 2005.
397 396

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the seminary, the same that would help him persevere in the priesthood.399 What is the reason why of this declination of spiritual life of the new priests, with this unexpected outcome? This proves somehow their weaknesses and immaturity in deep spiritual life. We can neither ignore this human and ecclesial situation nor detect various forms of "crisis" to which priests are subjected today:400 lack of obedience and poverty, negligence of spiritual direction and confession (available but not often used), prayer life not given priority, lack of intimate relationship with bishop and presbyterium, lack of solidarity and team ministry but individualistic approach to ministry, lack of confidence and trust in each other, overconfidence, pride and laziness, problem of chastity, lack of personal responsibility for his own formation and spiritual growth.401 In addition, Congregation for the Clergy also describes these factors of discouragement: routine, physical exhaustion due to overwork, psychological fatigue caused by having to struggle against misunderstanding, prejudice.402 And it proposed the resolution: it is necessary to offer some counsels for an adequate and permanent formation which may help the priests to joyfully and responsibly live their vocation.403 b. Radical and Permanent Needs of the Church: Responding to these problems, ecclesial authorities tress on the on-going formation. Indeed, Directory on the Ministry and Life of Priests reserved chapter III (nos. 69-92) for On-going formation,
Orlando B. Quevedo, Pastoral Priorities of the Church in the Philippines and their Implications to Seminary Formation, in Gathered Around Jesus, ibid., p. 43. 400 John Paul II, Pastores Dabo Vobis, ibid., no. 9. 401 FABC Paper n. 92e, Consultation Meeting on Continuing Education of the Clergy: Seventh Plenary Assembly Workshop Discussion Guide, (Nov. 30 Dec. 2, 1993), Ucanews.com/html/fabcpapers/fabc-0.htm, accessed on November 3, 2004. 402 Congregation for the Clergy, Directory on the Ministry and Life of Priests (January 31, 1994) in Welcome to the Catholic Church CDROM. (Philippines: Harmony Media Inc.), no. 83. 403 Ibid., Introduction.
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as a right-duty of the priest and of the Church, corresponding to the fundamental aim of maturing in the spiritual life,404 in which no one can take the place of the priest in watching over himself (1Tm 4:16).405 Meanwhile Pastores Dabo Vobis dedicated the whole chapter VI (nos. 70-82) for the on-going formation of priests, as natural and absolutely necessary continuation of the process of building priestly personality which began and developed in the seminary.406 For this, Optatam Totius recommended that priestly training, especially in view of the circumstances of modern society, should be continued and perfected after the completion of the seminary course.407 In addition, Ratio Fundamentalis Institutionis Sacerdotalis (ch. xvii, n. 100-101) described the post-seminary training, particularly during the first years after ordination so that new priests may be better equipped to undertake and perform the duties of the apostolate,408 and Ecclesia in Asia opened a global approach: To serve the Church as Christ intends, Bishops and priests need a solid and continuing formation, which should provide opportunities for human, spiritual and pastoral renewal.409 The Federation of Asian Bishops Conferences responds soonest to this recommendation by Workshop 5 titled Continuing Formation for Priesthood in Asia.410 And Gathered Around Jesus perceives that this is a crisis of spirituality and proposes the remedy, with the grace of God: 1) At personal level: self-disciple and personal efforts; enter into the core of human personality; find time to examine conscience, take prayer life seriously and give time for contemplation; clear discernment of self-identity with honesty to
404 405

Ibid, nos. 72, 82. Ibid., no. 87. 406 John Paul II, Pastores Dabo Vobis, ibid., no. 71. 407 Vatican II, Optatam Totius, ibid., no. 22. 408 CCE, Ratio Fundamentalis Institutionis Sacerdotalis, ibid., no. 100. John Paul II, Ecclesia in Asia, ibid., no. 43. FABC Paper 92e, Consultation Meeting on Continuing Formation for Priesthood in Asiaibid.
410 409

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ones self, sincerity to vocation, simplicity of life, ora et labora in consistency; 2) At ecclesial level: look back to where we started, choose spiritual men as candidates for priesthood, go back to the essentials of priesthood, find a kind of spirituality that fits ones personality, spirituality should be a pull and open to the world; continuous spiritual formation and grow through well-balanced spiritual formation, human aspects and spiritual formation should be one, theology of celibacy, presence of a role model, spirituality of communion, involvement at parish community and prayer, communal discernment and acceptance, awareness of situations and ability to face them, support system of sacramental brotherhood, bishop must establish a personal relationship with his priests.411 c. Responsibility and Contribution of Seminary: The seminary should not want to be complained of em con b ch, that is, to bring ones child to the market and then to abandon him there. It should accompany its graduates at least in their first five years of priesthood, with this process: the formators teach the candidates how to do, then help them to do, and then let them do, and finally withdraw themselves, the task is totally accomplished. But the seminary formators should collaborate with Bishop and his presbyterium in this on-going formation towards the reorientation of the lifestyle of the clergy, with a sound spiritual and psychological balance.412 Although on-going formation is a continuation of the formation received in the seminary, it is not a repetition of the formation acquired, but it involves new content and new methods, as a harmonious and vital process of adaptation, updating and
411 Spiritual Formation: Group Discussions, in Gathered Around Jesus, ibid., pp. 198-200. 412 Vicente Cajilig, Continuing Formation for Priesthood in Asia, Rogate Ergo Asia: the Catholic Magazine on Vocations 5 (JulySeptember, 2004): 9-25.

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modification.413 In practical aspects, this apprenticeship aims at helping young priest to practice and to reflect on his experiences as minister of sacraments, of preaching, counseling and visiting; to review doctrines with a specific manner, emphasizing on moral issues and confessional cases; to look at and reflect on pastoral experiences, health and affective life, sexually and psychologically: Every element must correspond to the fundamental aim of maturing in the spiritual life.414 Indeed, as seminarians, they learn and know very well how to administer the sacraments, but only in theory; now, as priests, they celebrate them by themselves with their inner energy and experience. It is very different, and they need the accompaniment of their formators helping them to assimilate and to live out their sacramental life in a personal, free and conscious way, in communion of life, of love, of feelings and attitudes of Jesus Christ,415 according to the guidance of the Holy Spirit. The more the priest lives out his priestly life, the more he becomes truly priest. Recently, the Prefect of the Congregation for Clergy, Cardinal Castrillon Hoyos, opens Theology Videoconference discussing Permanent Formation of the Clergy as right-duty of the universal Church and of every priest. Permanent formation of priests is a call to continuous conversion and sanctification, a daily rediscovery of the absolute need of the priests personal holiness, and essential for the life and growth of the People of God, who have right to see and to meet Christ himself in the priest.416 2. Relational Problems and Support a. Relationship with Self: First of all, the new priests must always be aware of his identity (who am I?) in all
John Paul II, Pastores Dabo Vobis, ibid., no. 71. Congregation for the Clergy, Directory on the Ministry and Life of Priests, ibid., no. 82. 415 Ibid., no. 72.
414 413

Need for Ongoing Priestly Formation Underlined Zenit.org/english (Vatican, July 5, 2005), accessed on July 23, 2005.

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dimensions (human, spiritual, sexual, psychological) of a balanced and mature life. They try to be always faithful to their commitment and ministry, because priests will acquire holiness in their own distinctive way by exercising their functions sincerely and tirelessly in the Spirit of Christ,417 especially in prayer life: one prays as one lives and one lives as one prays. Almost priests who left the priesthood have abandoned their prayer life. For that, Jesus reminded keep watch and pray the spirit is eager but human nature is weak (Mk. 14:38; Mt 26:41). They can feel consolation and desolation in prayer. Thus, they must be aware that they pray not for the satisfactions they receive in prayer, but in order to find God, and God is found sometimes in nakedness and unselfishness. Nobody knows when the Lord comes. The attitude of waiting in prayer must be an attitude of awareness and alertness. Therefore, the New Testament reminds many times of perseverance in prayer. They must keep faithfully the times they have assigned themselves for prayer: constant fidelity to daily prayer, persistent in the duration of prayer. This leads to a deep prayer. They should be also insistent in repeating again and again the encounter with God at any place and at any moment. The spiritual director who understands them can help them and reassure them in moments of difficulty and bewilderment in their relationship with God.418 b. Relationship with Others: 1) Relationship with Ordinary Bishop: In this Kingdom of God, one mentions first the priests relationship with his bishop.419 And the priest sacramentally enters into communion with the bishop and with other priests in order to serve the People of God.420 Pope John Paul II advised Vietnamese Bishops to be always closer to priests, attentive to their daily life in order to support them and accompany them,
417 418

Vatican II, Presbyterorum Ordinis, ibid., no. 13. Marcelino Fonts, Lectures on Prayer in Asian Context, ibid. 419 Vatican II, Presbyterorum Ordinis, ibid., no. 7. 420 John Paul II, Pastores Dabo Vobis, ibid., no. 12.

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especially when they live in trials related to their ministry; and to provide them with a spiritual formation adapted to the missionary challenges that they have to face.421 The Philippine Program of Priestly Formation 1972 proposes the bishops to take initiative of friendly and frequent dialogue with the young priests in order to individually discuss their works, their success and failures, their projects and problems, and their spiritual life, with openness and sincerity of the paternal guidance.422 With this loving understanding and fatherly support of his bishop, the priest will stand firm in all circumstances, because any crisis comes from authoritys crisis. Attitudes of priests towards Bishop are cooperation, obedience, and friendship, seeing in him a true father and obey him with all respect. The more the obedience comes from the heart (not only by power and arguments), the more the relationship between bishop and priest becomes closer and everything will be good.423 2) Relationship among Priests Themselves: This relationship and dialogue of an intimate sacramental brotherhood424 between the older and the younger priests may arrive at mutual understanding and a common solution of the problems and difficulties of their priestly ministry.425 Decree on the Ministry and Life of Priests described clearly: Older priests should receive younger priests as true brothers and help them in their first undertakings and priestly duties; understand their mentality and follow their projects with good will. And young priests should respect the age and experience of their seniors; seek their advice and willingly cooperate with them in everything that
The Church is waiting for the Total Respect of its Autonomy ibid. 422 CBCP, The Philippine Program of Priestly Formation 1972 ibid, p. 99. 423 Synod of Bishops 1971, The Ministerial Priesthood, part two, II: Priests in the communion of the Church: 1.Relations between priests and bishop. 424 Vatican II, Presbyterorum Ordinis, ibid., no. 8. 425 CBCP, The Philippine Program of Priestly Formation 1972, ibid., p. 99.
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pertains to the care of souls.426 This sacramental brotherhood is better even more than the love of women (see the friendship of David and Jonathan in 2 S.1: 26) and becomes a guarantee of celibacy for all priests in their entire life and ministry. How good and how pleasant it is when brothers live in unity! (Ps. 132:1). Synod of Bishops 1971 wished that priestly association will be fostered in order to provide them the brotherly assistance.427 3) Relationships with Lay Men and Women: According to Presbyterorum Ordinis, the priests must remember that all baptized, as members of one and the same body of Christ, must work together for the Kingdom of God. They must acknowledge and promote the dignity and mission of the laity, willingly listen to them, consider their wants, recognize their experience and competence in different areas of human activity, confidently entrust their duties in the service of the Church, allowing them freedom and room for action, suitable occasions to undertake works on their own initiatives. They also must lead them to the unity, the truth and common good, reconcile differences of mentality so that no one feels stranger in the community of the faithful. And on their part, the laity should realize their obligations to their priests, and by sharing their cares, they should help them by prayer and work, so that their priests might more readily overcome difficulties and be able to fulfill their duties more fruitfully.428 4) Relationships with Women: Support or Problem in Life and Ministry of Priest? After the book of Genesis (Gn.2:18-24) and the Asian concern of Yin-Yang,429 man
Vatican II, Presbyterorum Ordinis, ibid., no. 8. Synod of Bishops 1971, The Ministerial Priesthood, part two, II: 2: Relations of priests with each other; Presbyterorum Ordinis no. 8.
427 428 Presbyterorum Ordinis no. 9; Synod of Bishops 1971, The Ministerial Priesthood: Part Two, II.3. Relations between priests and laity. 429 God created human being male and female. The Yin-Yang symbol contains a whole philosophy of human life. The circle denotes the universality of its application. The black portion represents yin. The 426

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and woman are very close, attractive and complementary to one another. Man cannot become a person without woman, in all aspects, and vice-versa. This starts already in the family and from childhood: man and woman complement each other; and the life, both human and spiritual, continues to unfold and grow. It is the same with priests and women, religious or lay people. In these relationships, there are many meaningful and beautiful aspects of life, and many wonderful works. Moreover, they are not always supports, but often problems and sunken impasse.430 All body is sexual. The gift of celibacy of priest should be endangered, especially when an alone man is with an alone woman long time in a locked place, without any distance and boundaries needed, physically, psychologically and spiritually. And, because of a woman, a number of priests have abandoned their ministry, especially in the context of contemporary civilization of self-centeredness, materialism, consumerism, hedonism, pornography, and sensuality. Therefore, the priestly celibacy needs to be consciously protected by keeping special watch over ones feelings and whole conduct, with awareness that we carry this treasure in vessels of clay (2Cor. 4:7). A life-style realistically appropriate for the priesthood cannot be developed if the seminarian engages in an exclusive relationship with a woman.431 Faced with these issues, one is urged to establish a mature, healthy, harmonious and balanced relationship between both sexes. The seminary graduates can question about their concern of the opposite sex, their manner of being in contact with women, and their mutual influences? Do they have any particular
white portion represents yang. They are separated, not by a straight line, but by a harmonious and supple curved line. Consequently, what is progressive or active or bright is yang, and what is retrogressive or receptive or dark is yin. Yang represents heaven-day-sun-male-fireaction-strength-joy. Yin represents, by opposition, earth-night-moonfemale-water-rest-weakness-pain. 430 John Baptist Pham Minh Man, Tm L N Gii v Chc Nng Mc T ca Linh Mc (Psychology of Women and Pastoral Function of Priest), (Ho Chi Minh City, 2003), p. 7. 431 CBCP, The Philippine Program of Priestly Formation 1972, ibid., p. 58.

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relationship with some ladies or with someone among the consecrated women? What is the cause of this relationship? Is there any concern or questionable symptom? 5) Relationships with Religious Women: Be Wise and Awaken in Relationship with Religious Women: For religious women, including lay volunteers and apostolate, the priest must keep in mind and heart their belonging and of his own belonging to God, and return to God what belongs to God (Mk 12: 17). The priest must also respect the religious women who are collaborators, not subordinates or helpers...; always in complementarity, harmony and solidarity.432 But, because with the common ideal of dedicating the whole life to God and his people as collaborators, one can have a close relationship, by mutual disclosure, by understanding and sharing mission, success or difficulties, trust, compassion, tenderness and caring. And from this intimacy, a feeling of love can be easily developed and the situation becomes more dangerous with these manifested forms of possessiveness, jealousy and monopoly (exclusive right). The priests should not forget the advice of Jesus (Mt.26:41; Mk. 14:38): being consecrated persons, they do not cease to be human beings with weaknesses. They also must be aware that intimacy is human need, but celibate intimacy does not need to be expressed sexually and not identical with genital activity. It has its proper intimacy level that provides them with enough freedom to love everyone and do not go beyond its boundaries. They can model their relationship man/woman on the life of the Trinity and ask God the courage to promote, overcome and sanctify this human call in order to help one another to live out and to fulfill ones own commitment to ones vocation and mission. To facilitate this, they must respect the place, length of time, distance and boundaries needed, physically and psychologically, of the encounters. They must be clear and sincere with themselves, with others and with God,
Domingo Moraleda, Lectures on Theology of the Forms of Christian Life in the Church 1st Semester 2005-2006, ICLA, Quezon City.
432

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because the loving rendez-vous (encounter) are often hidden under the legitimate and worthy pretexts of pastoral works and activities, but in fact dangerous inclinations of the heart.433 Indeed, any authentic spirituality is necessarily rigorous and intense, requiring constant alertness and vigilance.434 Therefore, the ICLA formation model of mixed environment should be a very good and relevant transition from the ancient formation model of separated world of men and women. In this delicate situation, the loving presence and community life can bring help. By devoted and warm friendship, one can be of great assistance to one another of enlightening and encouraging each one who can suffer harm from various circumstances and from contamination with a certain kind of worldliness.435 One also does not forget the need for prayer, asceticism, fasting and contemplation: One cannot follow this difficult way without a special type of asceticism.436 And above all, one must believe that the love of God is greater than human love (a greater love overcomes a lesser love and its attractions), that only God can satisfy our hearts and he loves us as we are until the end, and that we have chosen the better part.437 He is always present in our lives as keeper watching over, as shade by means of a column of cloud in the daytime and of fire in the nighttime to show the way in the desert, and as right hand of the defender.438 6) Seeking the Good Ways of Relationships Priest with his own Mother and Sisters: The first and most basic relationship of priest with women is precisely that with his
Paul VI, Sacerdotalis Caelibatus, ibid., no. 77. Amelia Vasquez, Fidelity in Vowed Life: Religious Life, Religious Life Asia 5 (January-March 2003): 53. 435 Paul VI, Sacerdotalis Caelibatus, ibid., no. 97. 436 CBCP, The Philippine Program of Priestly Formation 1972, ibid., p. 58. 437 Paul VI, Sacerdotalis Caelibatus, ibid., no. 74. 438 Benedict XVI, Gods Loving Protection: Commentary of Psalm 120 (Vatican City, May 4, 2005), Zenit.org/english, accessed on June 18, 2005.
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own mother and sisters. His mother is the woman to whom he owes his life and, in many cases, his vocation. Her tenderness and loving care of motherhood support and protect him, help him to grow up in human and spiritual life. They always continue to accompany him with their love, their prayers and their watchful and respectful care. A good priest keeps always contact with his own mother and sisters, especially in his emotional struggles and temptations time. Treat the Elder Women as Mothers and the Young Girls as your Sisters, with Great Purity (1Tim.5:2): From the childhood onwards, every priest has met girls and women in neighborhoods or at schools, colleges and universities. In order to live this gift for the Kingdom of God in a mature and untroubled way, it seems particularly important that the priest should develop deeply, within himself, the image of women as mothers and sisters, with the selfsame love and respect for his own mother and sisters. In our times, the priest must discover in a new way the question of dignity and vocation of women both in the Church and in todays world.439 This promotion makes men and women equal and respectful in all areas. But, Pope Paul VI also reminded the People of God their responsibility of praying for and helping priests to overcome every sort of difficulties, wholeheartedly, with filial love and ready collaboration, with deep respect and delicate reserve, with encouragement and consolation, on account of their condition as men entirely consecrated to Christ and to the Church.440 Looking at Jesus Behavior and Harmonious Relationship with Women: The Gospels make us know that Jesus behaviors brought liberation and harmonious integration between him and the women. We consider some main faces: 1) His mother Mary to
439 John Paul II, Behold your Mother: Letter to Priests for Holy Thursday 1988 (March 25, 1988), no. 5; Mulieris Dignitatem on the Dignity and Vocation of Women (August 15, 1988) in Welcome to the Catholic Church CD-ROM. (Philippines: Harmony Media Inc.). 440 Paul VI, Sacerdotalis Caelibatus, ibid., no. 96.

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whom he manifested his filial love and respectful obedience; and she became his intimate counterpart in listening to and doing Gods will; 2) Martha and Mary at Bethany where he came often along his apostolic journeys; and he was very close to them; 3) The Samaritan woman, converted and renewed woman who introduced Jesus to people ignorant his true identity; 4) Mary Magdalene whose life was saved and totally transformed by Jesus; she saw the Risen Lord and received directly from him the mission of announcing the resurrection; 5) The unknown woman to whom he taught the greater happiness of listening and practicing the word of God; 6) The daughters of Jerusalem who followed him on the way of the cross. The priests could learn from the Lord, their teacher and master, how to relate and how to act and behave properly with women. c. Relationship with Nature (Ecological Dimension): In this ecological ethic period of our time,441 the priest needs to establish a healthy relationship with the whole created world, where the Holy Spirit is always at work. Pan-en-theism (God is in all) is the fundamental understanding of the relationship between God and creation:442 God is not outside the creation and God continues to create, to renew his creation until its fulfillment according to his loves plan (2Cor.5:19; 1Cor. 8:6; Eph.1:3-14; Col.1:15-20; Jn.1:1-3; Rev. 21:5), and to save it (Rom. 8:19). We are called to participate to this work of God (Gen. 1:28) as a religious responsibility. Indeed, the spiritual life is the whole life lived in the Spirit, and when we take care of creation, we integrate this responsibility into our spiritual life. In order to fulfill his priestly life and ministry, the priest should look at Jesus life and teaching related to the creation: the seeds, the flowers, the birds of the sky, the fish of the sea, the vine, the garden, the field, the harvest, the desert, the mountains, and so on. Jesus was led by the Spirit and he often went, in early morning or later evening, even during the night, by himself into the desert, the mountains where his mission and his intimate union with the
John Paul II, Ecclesia in Asia, ibid., no. 41. Prisco Cajes, Lectures on Mission Spirituality Environment 1st Semester 2004-2005, ICLA, Quezon City.
442 441

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Father are tested, affirmed and reinforced. And he advised his disciples to go off to a remote place and rest (Mk. 6: 31). The priest should find the relaxation in ecological environment and foster his spiritual life and intimate communion with God, by letting his mind and heart admire and enjoy the beauty of creation. He can spend his time of contemplation and prayer on the shore of the sea at the sunrise and sunset, under the firmament with moon and stars at night in the immense plain, or in the forest during summer He can listen to the surf of the ocean, the whisper of the springs, the trees, birds, grass, and of flowersas well as he hears the Holy Spirit443 speak in his mind, soul and heart. He will feel the intimate presence of God in nature, at the same time the greatness of God and his own lowliness. He learns to practice the humility in relationships with God, with others and with creation. He also practices the relaxation of body with the rhythm of breath by imagining the energy of Holy Spirit enter in him to heal, to sanctify, to reinforce him when he breathes in, and when he breathes out, He kick out the evil from his life. A healthy mind is in a healthy body. If we cultivate and protect the nature, the nature will protect and reinforce us.444 3. Relationship with God and Support a. Jesus of Nazareth, Way towards Abba: Essential task of priests life and ministry is to configure himself totally to Jesus, the way toward Abba, permanent and final destination of the earthly journey of everyone: Holy be your name, your Kingdom come, your will be done on earth as it is in heaven! With the spirit of faith, one feels and recognizes the loving presence of God everywhere; and one continues to live in an intimate communion with Trinity standing for Life, Truth and Love in both processes ad intra and ad extra. The priest, in particular, is called to spread and to witness to Gods Life, Truth and Love, because God wants to share his fullness of life, of truth and love to all. If the priest is full of God, he will be true apostle of
443 444

John Paul II, Ecclesia in Asia, ibid., no. 15. Ibid., no. 41.

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the new evangelization, because no one can give what he does not have.445 In his celibate life, the priest feels and is truly a solitary, and sometimes the loneliness weighs heavily on him. Suspicion, hostility or the sheer lack of understanding on the part of his fellow-priests (even of his bishop) may add a degree of frustration on his solitude.446 In these cases, close relationship with Jesus of Nazareth will be a wonderful and powerful healing remedy for him: I am always with you. Indeed, Jesus goes before us to the Father and invites us to follow him. His solitude is not emptiness and he is not alone, because the Savior is always with him. Jesus, too, in the most tragic hours of his passion, was alone and abandoned, because he always lived in intimate communion with Abba, always sought his Fathers will. The priest will be conscious of sharing the dramatic experience of Christ who opened for him the most intimate secrets of his sorrows and joys, and, as a disciple, he is not greater than he who chose and sent him. In the intimacy and grace of God, he will find the power of Spirit necessary to banish sadness and to triumph over discouragement, believing in Jesus presence: Stay with us, Lord, for it is almost evening (Lk24:29). b. Eucharist, Jesus Meal Presence: The Eucharist is the Source and Summit of the Life and Mission of the Church.447 Thus it must be the centrality of priestly life and mission, because there is a very close relation between celebrating the Eucharist and proclaiming Christ.448 According to what Jesus said and did (Lk.22:14-20) in the Last Supper, when he instituted the Eucharist that the priest re-enacts and celebrates, in the name and in the person of Christ, his spiritual life can grow gradually
John Paul II, "Jesus Must Always Be the Center of Your Life" ibid. 446 Paul VI, Sacerdotalis Caelibatus, ibid., no. 59. The theme of next Ordinary Assembly of Synod of Bishops at Vatican October 2-29, 2005. 448 "Source and Summit of Our Being and Action" (Vatican City, June 10, 2004), Zenit.org/english, accessed on January 25, 2005.
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and lead him to be and live as another Christ in all the circumstances of his life.449 And his daily activity will thus become truly Eucharistic.450 First of all, a good examination of conscience451 (1Cor.11: 2729) makes him aware that he is unworthy and relies for Gods help and for ecclesia supplet (the Church complements). This helps him to live fully ecclesial dimension, in collaboration and communion with all members of the Church, Body of Christ.452 God discloses the mystery of his will in the Liturgy of the Word that the priest must relate to realities of life, in order to live out and to be transformed by it. He must proclaim the Word and the Will of God that he believed and lived. By this, the faithful can be urged to reflect and act accordingly, and be transformed and converted. Jesus was given up to death, a death he freely accepted. The priest remembers that he has freely received the precious gift of priesthood, with eagerness, happiness and great thanks. And he is now willing to say Yes to Gods will, sometimes slowly, but consciously and peacefully. Jesus took bread and blessed it. The priest should think that Jesus also took him and blessed him, when he has called and chosen him among many others better than him. He thanks God and should shout for joy and happiness, because of Gods unconditional love for him and of is chance. May he never be afraid of being taken and blessed by God and by the flock entrusted to his pastoral care, even through burdens, difficulties in his priestly life and ministry.453
Congregation of the Clergy, The Priest and the Third Christian Millenniumibid., Conclusion. 450 John Paul II, Ecclesia de Eucharistia, n. 31 in Celebrating the Eucharist with Mary: A Guidebook (Metro Manila, Philippines: Assisi Development Foundation, Inc., 2005), p.70. 451 Vatican II, Presbyterorum Ordinis, ibid., no. 18. 452 Domingo Moraleda, Lectures on Fundamental Ecclesiology: A Historical and Theological Reflection 2nd Semester 2003-2004, ICLA, Quezon City. 453 An oral transmission of Vietnamese Catholics says that in persecutions period, King T c seriously commanded the guards to strictly hindrance the Catholics bring into prison for their fellows the
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Jesus broke the bread, before giving it to his disciples to eat. The priest can feel his life and heart broken sometimes, by misunderstanding and sufferings, by loneliness and inner combats against human desires and temptations, in order to be always faithful to his commitment to God and to the Church: his body becomes a Eucharistic body like that of Jesus. But he understands the meaning of his broken life for God and for others. As the broken bread, he must be given to and eaten by the people of God, with awareness that he does not dare give up his life to death as Jesus, but he gives up his time, his health, his desires, his happiness, his joy, and his pains and sorrows all these are also his life and himself. The blood of Jesus was shed for all. The blood of the martyrs is shed for God and for his Kingdom once all. The blood of priest is shed somehow every day, drop by drop, through his responsibilities and duties. As Saint Paul, he completes in his body everyday the passion of Christ for the salvation of mankind. The bread and wine offered will be changed by the power of God into the Body and Blood of Christ. If he offers himself, his feelings and affections, his problems, his worry and happiness, and so on, that power of God will also transform them into better ones. Especially, if he offers his faults and sins, God always forgives and sanctifies him, because there is any sin which is so much heavy that God cannot forgive. In this celebration, he is also called to live out and to witness to the unity of the Church. This unity is the source and effective testimony of the Churchs mission of proclaiming the Good News.454 Finally, by celebrating and contemplating his daily mass, he will understand better the transforming force of the Eucharist and find in this mystery the courage and strength to follow Jesus and to serve him in others.455 This force he will draw abundantly from the Eucharist, celebrated in daily mass and adored in the
small white breads (the Eucharist), because they make them not be afraid of prison, tortures, sufferings, even the death, and always faithful to their faith in their God. John Paul II, Ecclesia de Eucharistia, nos. 34-46 in Celebrating the Eucharist with Mary ibid., pp.71-78.
454

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Tabernacle by frequent visits to the Blessed Sacrament,456 as Jesus himself invited Come to me, all you who work hard and who carry heavy burdens, and I will refresh you (Mt.11: 28). Jesus of the Eucharist will recharge and reinforce his apostolic zeal by continuing to articulate his days, filling him with confident hope.457 Because the Eucharist is the permanent sign of Gods love, the love that sustains our journey to full communion with the Father, through the Son, in the Spirit. This is a love that surpasses the human heart. That is why Pope John Paul II who convoked the Year of the Eucharist wishing the Church start afresh from Christ,458 shared with deep emotion his own testimony of faith in the Most Holy Eucharist as a means of accompanying and strengthening.459 c. Mother of Jesus, Mother of Priest:460 The Blessed Virgin Mary is the Mother of the Redeemer. She guides us to Jesus who leads us to the Father.461 She shows us the way to the full union with God, because she is the woman chosen by God to realize his salvific plan as co-participant in the culminating events of the history of salvation. She is also invoked as mother of the Church, and the mother of the priest in a special way, when, on the cross, at the supreme moment of fulfillment of his redemptive mission, Jesus entrusted his mother to John and John to his mother (Jn.19: 26-27): Let us also take Mary as Mother into the interior
455

John Paul II, "Source and Summit of Our Being and Action",

ibid. Vatican II, Presbyterorum Ordinis, ibid., no. 18. John Paul II, Ecclesia de Eucharistia, ibid., n. 1, p.52. 458 John Paul II, Church's Program Is to Start Afresh From Christ (Vatican City, June 13, 2004), Zenit.org/english, accessed on January 25, 2005. 459 John Paul II, Ecclesia de Eucharistia, n. 59, in Celebrating the Eucharist ibid., p. 85. 460 Vatican II, Optatam Totius, ibid., no.8; John Paul II, Pastores Dabo Vobis, ibid., no. 82; Ecclesia in Asia, ibid., no. 51; and CCE, Spiritual Formation in Seminaries, ibid., II. 4. 461 Mary guides our steps to meet the Lord (Vatican City, December 8, 2000), Zenit.org/english), accessed on October 7, 2004.
457 456

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home of our priesthood.462 Sustained and comforted by her maternal protection and guidance, the priest can see all his relationships and steps of his priestly life and mission, with new eyes, mind and heart, and walk always on the path of holiness.463 The priest needs to intensify his devotion to Mary whose maternal presence is always a support to him. Her heart of both virgin and mother always followed her son Jesus and now it continues to accompany the priest, another Christ. From the beginning of his ministry, Pope John Paul II entrusted each priest to Mary and desired that all priests do it for themselves and look to her with exceptional love and hope. He has written it by his own experience in his Letter to Priests Novo Incipiente Nostro. 464 He wished: May Mary, toward whom I invite you to nourish always a filial devotion, accompany you and watch over you constantly.465 Pope Benedict XVI recently urges us: "I encourage you to enter the school of Mary to learn to love and follow Christ above all else."466 Indeed, in Marys school, we learn to put Christ first in our lives, and to direct our thoughts and actions to him: Do whatever he tells you. Indeed, at her school, we learn silence, listening and service, the fundamental marks of the life of a disciple. Mary will help us to enter into a more authentic and personal relationship with Jesus, to love him and to make him loved. Yes, by contemplating and listening to Mary, we will understand better the transforming force of the Eucharist and find

John Paul II, Behold your Mother: Letter to Priests (March 25, 1988), no. 6. 463 John Paul II, Address at First General Audience of 2004, (Vatican City, January 7, 2004), Zenit.org/english, accessed on March 19, 2005. 464 John Paul II, Novo Incipiente Nostro (Letter to Priests), (April 6, 1979), n. 11 in Vatican Collection vol. 2 Vatican Council II More Post Conciliar Documents by Austin Flannery (St Paul Publications 1990), pp. 359-360. 465 John Paul II, "Jesus Must Always Be the Center of Your Life" ibid. 466 Benedict XVI, Gods Loving Protection, ibid.

462

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the courage and strength to follow Christ and to serve him in our brothers.467 Regarding to the observance of priestly celibacy that has come to be of doubtful value and almost impossible in the world of our time,468 Pope Paul VI relied on a warm and enlightened devotion to the Virgin Mother. This priestly piety will bring the priest to the source of a true spiritual life which alone provides a solid foundation for the observance of celibacy.469 Yes, our priestly choice of celibacy should be placed within her heart. We must have recourse to this Virgin Mother when we meet difficulties along our chosen path.470As virgin and mother, Mary knows very well what the priest needs from women, both lay people and religious, and she knows how to keep him being always faithful to his commitment. The priest will find safe refuge in Mary, his heavenly mother who will help him to enhance his heart and eyes to see her in and through other daughters of God around him, asking her to protect and transform those who are close to him, as Saint Paul advised (1Tim. 5:2). He will not be lacking the protection of the Virgin Mother of Jesus.471 By her intercession, the Holy Spirit will protect his chaste celibacy as he did for Mary and Joseph.472 Therefore, at the end of his Encyclical Letter, Paul VI exhorted: Turn your eyes and heart with renewed confidence and filial hope to the most loving Mother of Jesus and Mother of the Church, and invoke for the Catholic priesthood her powerful and maternal intercession.473 One simple but important thing of this devotion to Mary is to recite the Rosary,474 a summarized Gospel. The Vietnamese new
467

John Paul II, "Source and Summit of Our Being and Action",

ibid. Paul VI, Sacerdotalis Caelibatus, ibid., no. 1. Ibid., no. 75. 470 John Paul II, Behold your Mother: Letter to Priests for Holy Thursday (1988), ibid., n. 5. 471 Paul VI, Sacerdotalis Caelibatus, ibid., no. 59. 472 Jose Cristo Rey Paredes, Lectures on Mariology: Mary in Mission and Spirituality 2nd Semester 2003-2004, ICLA, QC. 473 Paul VI, Sacerdotalis Caelibatus, ibid., no. 98. 474 Paul VI, Marialis Cultus: Devotion to the Blessed Virgin Mary (February 2, 1974), part three: Observations on Two Exercises of
469 468

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priests should keep alive this habit of reciting the Rosary of their elders and exhort their parishioners, young and old, to recite it alone, while they walk along the streets to school, to the university or to work, or with others, in their groups, movements, associations and in parish, especially at home, in family, because it rekindles and strengthens the bonds between family members. This prayer will help us to be strong in faith, constant in charity, joyful and persevering in hope.475 After the example and experiences of Pope John Paul II, each priest should entrust himself to Mary with confident affection, seeking refuge in her protection and knowing that in difficulties time, he is not alone, Mary will comfort him with her maternal tenderness. John Paul II entrusted himself to Mary, Totus tuus ego sum, I am all yours476 and he shared: Throughout my life, I have experienced the loving and forceful presence of the Mother of Our Lord. Mary accompanies me every day in the fulfillment of my mission as Successor of Peter. 477 The writer who lost his earthly mother very early in his childhood also experiences the loving protection and guidance of Our Lady of Lavang478 for his
Piety: The Angelus and the Rosary. 475 John Paul II, Behold, Your Mother: Message for 18th World Youth Day (Vatican City, March 19, 2003), Zenit.org/english, accessed on October 21, 2004. 476 Last Will and Testament of Pope John Paul II, Zenith.org/english (Vatican City, April 7, 2005), accessed on July 26, 2005. 477 John Paul II, Behold, Your Mother, ibid. 478 Under the Vn Thn Movement, Vietnamese Catholics must endure bloody persecutions. The Blessed Virgin Mary appeared at Lavang in 1798 to help lay people overcome religious affliction, and then she is venerated in the name Our Lady of Lavang. In their Meeting 1980 at Hanoi, Vietnamese Bishops Conference recognized Lavang as Marian National Shrine of the whole country. Our Lady of Lavang is venerated and loved not only by Vietnamese Christians, but even by non-Christians and believers of other Religions (EA., n.51). Pope John Paul II mentioned her many times and entrusted the Church in Vietnam to her intercession. Where are living the Vietnamese Catholics, Our Lady of Lavang is present there: as the beloved disciple, they take their Mother of Lavang always with them.

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priestly life, and he wishes that all his fellow priests have the same fruitful experience.

CONCLUSION Finally, the researcher would like to end his work with some findings and practical recommendations. I. Findings A. Background, Challenges and Opportunities of Spiritual Formation in Vietnam 1. Historical Context Related to Feudalism Period Because of misunderstanding of the ancestor worship, there are negative reactions from both Vietnamese people and foreign missionaries. This fact led to the statement to be converted to Catholicism is to abandon the ancestors and consequently, Catholicism has been rejected and Christians have been persecuted, under Nguyen feudal dynasty. 2. Historical Context Related to Communist Period Before 1975, there were the hostile confrontations between Catholic Church and Communism, because of theist and atheist ideology. After 1975, relations moved toward understanding and collaboration. But religious restrictions, complexity of cultural 197

mentality, influences of globalized world, with its materialist and consumerist culture, hinder the spiritual development and the evangelization of the Church.

B. Concerning the Teachings of the Church 1. Highlights of the Universal Church The Church considers the priestly formation as her vital task, and gives priority to spiritual formation. Abundance of documents serves as guide, aiming to configure and identify the future priests with Jesus Christ. The most fundamental documents are Optatam Totius, Presbyterorum Ordinis, Pasto-res Dabo Vobis, Ratio Fundamentalis Institutionis Sacerdotalis, Spiritual Formation in Seminaries, and Church in Asia. 2. Concrete Orientations and Directives of the Local Church Federation of Asian Bishops Conferences and Vietnamese Bishops Conference give concrete orientations and directives, applying the Church teachings in their local context, presenting Jesus of Nazareth in perspective of Christology from below: close to, easily understood and accepted by Asian people. They aim to form their future priests to become truly Catholic and truly Asian ministers, in the sense of inculturation, by using what is true and good in Asian tradition and cultures, toward the mission of both proclaiming the Good News and renewing the Church. 3. Implications of the Church Teachings Mutuality and interdependence between ministry and community are stressed: the ministerial priesthood is for 198

community, in which the priest must play a prophetic role. The type of priest attempted to be formed must be a man deeply spiritual and deeply human, a living image of Jesus of Nazareth, rooted in the experience of the cross and passionate love for God and for humanity, firmly committed to priestly life and ministry, in communion with, and trustful attachment to the Church, under the guidance of the Holy Spirit. The priest will be supported and nourished by both supernatural and human means, by his faithfulness to his priestly ministry and by on-going formation intertwined with harmonious, balanced and mature relationships. C. Contextualizing Spiritual Formation The spiritual formation for future priests will be effective and respond accordingly to expectations of the Church and the world of tomorrow, if it is done in perspective of Ecclesiology of Vatican II, of Mission, of Collaboration with Laity, and of Dialogue: Dialogue with cultures, with other religions, with the poor, and, particularly in Vietnam todays context, dialogue with Communists. D. Particular Elements Helping Seminarians to Become Effective Ministers 1. Pre-Seminary Spiritual Formation Accurate preparation of suitable candidates is the primary task of diocesan community, including the indispensable engagement of ordinary bishop. This preparation aims at the admission of candidates, by discerning, assessing, screening and initiating them to an initial commitment to self-transformation and mission. The seminary formation is conditioned by the quality of students admitted. 2. Seminary Spiritual Formation and SelfFormation 199

a. Spiritual Formation Adequate and integral spiritual formation must be intertwined with human formation, in order to enable seminarians to reach human, Christian and priestly maturity needed. In this process, spiritual direction occupies a very important place. It aims at helping seminarians to experience God and Gods presence, to find out the way of Gods calling them and to respond to, with inner freedom, to engage in and to live the intimate relationship with God, to recognize their responsibility and develop it in the light of the Holy Spirit. b. Prayer Life and Interior Life Prayer is the most important element of spiritual life, nourished and elaborated by interior and exterior silence, by the Word of God and the Eucharist. Seminarians are encouraged to apply the Asian manners of praying, for instance centering prayer and body prayer. They are also required to preside and to guide the communal prayer of seminary community. It is the best way to become leader in prayer for their future flock. c. Structure of Spiritual Formation Interaction of internal forum and external forum ensure the inner freedom for seminarians. In spiritual formation, a human and divine work, the Holy Spirit has an essential role, and Jesus of Nazareth is the sublime model of all formators who are Gods instruments. Other agents are seminary council, formative community, milieu of pastoral insertion, and small groups of peers. But the indispensable agent is the seminarian himself, because without self-formation, the formation will loose its expected effects. d. Evaluations and Presentation to Ordination

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Seminary evaluations and self-evaluations of the candidates are imperative and must go hand in hand, during the entire formation process, especially at the time of presentation to ordination.

3. Post-Seminary First Five Years of Priesthood The ordination closes the seminary formation period, but opens a new period, the on-going formation that lasts along the priests lifetime. The young priests test themselves between the theoretical learning and practice in realities of their ministerial life. This period aims to help them to fulfill faithfully and joyfully their ministry in various situations, accepting and overcoming both inner and exterior battles and temptations. The good, harmonious, balanced and mature relationships, adjusted and furthered day by day, with self, with nature, with others, especially with opposite sex, are the human means. Intimate relationship with God, faithfulness to ones commitment, to prayer life and ministry, constant and zealous devotion to the Eucharist and to the Blessed Virgin Mary are the supernatural means. These natural and supernatural means will really for them a guarantee of success and fidelity. II. Practical Recommendations A. Concerning Background and Challenges 1) Upright understanding of the ancestor worship is the best approach to, and the best way of uniting all categories of Vietnamese people. The Church should explain, inculturate, and practise it in her life and mission. This will be a valid and effective contribution to the Churchs mission of new evangelization;

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2) Spiritual formation should help the future priests to go beyond cultural factors and mentality, in order to deepen and consolidate the biblical foundation of the priesthood as servanthood, configured to that of Jesus Christ, through simplicity of lifestyle, poverty, communion, dialogue and prayer; 3) Aiming the mission of proclaiming the Good News, Vietnamese future priests should continue the positive point of view of their Church Leaders: strongly living communion within the Church, going through difficulties and restrictions, setting on the part of the poor, dialoguing and collaborating with all compatriots in order to build up and develop the nation, preparing the good soil for the Gospel seed, according to the example of Jesus of Nazareth, under the guidance of the Holy Spirit. B. Concerning the Teachings of the Church 1) Vatican II, as a new Pentecost, leads the Church to a wonderful renewal and opens her to the mission for the world. Priestly formation is never lacking of guidance of the Church, through her fundamental documents. Thoughts direct actions. Dont let neither unknown the teaching of the Church, nor let it remain the beautiful words. But, read it, re-read it, ruminate on it, and put it into practice; 2) Federation of Asian Bishops Conferences and Vietnamese Bishops Conference present concrete orientations and directives, applying the teaching of the universal Church in their local context. One must seriously put them in action, if one wants the priestly formation becoming relevant, and the future priests responding effectively to various realities of the Church and of the society, in order to build up the Kingdom of God. C. Contextualizing Spiritual Formation

Spiritual formation for future priests will be effective and responds accordingly to the expectations of the Church and the world of tomorrow, if it is done in perspective of Ecclesiology of 202

Vatican II, of Mission, of Collaboration with Laity, and of Dialogue: dialogue with Culture, with other religions, with the poor, and, particularly in Vietnamese context, dialogue with Communists. D. Particular Elements Helping Seminarians to Become Effective Ministers 1) Because the seminary integral spiritual formation is conditioned by the quality of candidates admitted and priestly formation is the duty of the entire Church, the diocesan Community should give a greater participation in the preparation of its candidates before sending them to the Seminary; 2) Prayer life and interior life enrich and nourish the priestly life and ministry. So, the candidates do not learn only philosophy, theology, or human and social sciences, but they also should try to pray and contemplate in and through these academic requirements; 3) The future priests will minister in a changing world of scientific-technological civilization, of secularism, of theology of liberation, of womens dignity promotion. Thus, self-formation must be more emphasized and practiced; it enables them to be mature in thinking, in making decision and in acting by themselves, in every areas of life; 4) The future priests must work in collaboration with everybody in the Church and in the society as well. So, they should be formed properly and they must adjust and further by themselves harmonious, balanced and mature relationships with God, with self, with nature and with others, men and women, lay and religious. As a sign of Holy Spirit, ICLA formation model of mixed environment should be a very good and relevant example. Come and see. Try to perform and to apply it.

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Abalajon, Noel Vincent B. and Arada, Jr. Carmelo P., eds. Gathered Around Jesus: Proceedings of the Consultation Congress on Seminary Formation and the Diamond Jubilee Alumni Homecoming. Manila, Philippines: University of Santo Tomas Central Seminary, 2004. Abbott, William. For Faith and Service: Towards the Integral Formation of Filipino Priests and Religious. Philippines: 1983. Attwater, Donald. A Catholic Dictionary. New York: The Macmillan Company, 1958. Calpotura, Venancio S. Discernment of Motives: The Foundation of Seminary Formation. Metro Manila, Philippines: Emmaus Center Foundation, Inc., 1996. Carter, Edward. Spirituality for Modern Man. Notre Dame, Indiana: Fides Publisher, 1971. Castigador, Honorato C. Weve Only Just Begun. in Abalajon, Noel Vincent B. and Arada, Jr. Carmelo P., eds. Gathered Around Jesus. Manila Philippines: University of Santo Tomas Central Seminary, 2004. Charlotte Diocese. Norms for Seminarians: Program for Priestly Formation. North Carolina, USA: Charlotte Diocese, 2004. Cozzens, Donald B. The Changing Face of the Priesthood: A Reflection on the Priests Crisis of Soul. Collegeville, Minnesota: The Liturgical Press, 2000. Culligan, Kevin G. Spiritual Direction: Contemporary Readings. New York: Living Flame Press, 1983. Douglas, Julie M. Handbook for Spiritual Directors. Bandra Mumbai: St Paul Publications, 2002. Flannery, Austin, OP, gen. ed. Vatican Collection Volume 2: Vatican Council II More Post Conciliar Docu-ments. Bandra, Bombay: St Paul Publications, 1990. ______. Vatican Council II: The Conciliar and Post Conciliar Documents. Bandra, Bombay: St Paul Publications, 1992. 211

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Cenacle Team. Handout on Group Spiritual Accompaniment. 1st Semester 2004-2005, ICLA, Quezon City. Fonts, Marcelino. Handout on Prayer in Asian Context. 2nd Semester 2003-2004, ICLA, Quezon City. Gallares, Judette A. Handout on Biblical Foundation of Consecrated Life. 1st Semester 2004-2005, ICLA, Quezon City. ______. Handout on Perspectives for Spiritual Direction and Discernment. Summer Seminar 2003-2004, ICLA, Quezon City. ______. Handout on Biblical Spirituality. 1st Semester 2005-2006, ICLA, Quezon City. Java, Malen. Handout on Retreat Direction Seminar. 2nd Semester 2003-2004, ICLA, Quezon City. Krakowczyk, Piotr. Handout on Christology. 1st Semester 2004-2005, ICLA, Quezon City. Maranan, Marites. Handout on Theology of Communion and the Religious Community. 2nd Semester 20042005, ICLA, Quezon City. Marquez, Jose Ma. Ruiz. Handout on History of Consecrated Life. 1st Semester 2004-2005, ICLA, Quezon City. Moraleda, Domingo. Handout on Fundamental Ecclesiology: A Historical and Theological Reflection. 2nd Semester 2003-2004, ICLA, Quezon City. ______. Handout on An Introduction to Missiology of Consecrated Life. 1st Semester 2004-2005, ICLA, Quezon City. ______. Handout on Theology of the Forms of Christian Life in the Church. 1st semester 2005-2006, ICLA, Quezon City. ______. Handout on Religious Vows as Evangelical Charisms and Responsibility Covenant Perspective. 1st Semester 2005-2006, ICLA, Quezon City. Mu-Hua, Jiao. Handout on Liturgical Spirituality. 2nd Semester 2004-2005, ICLA, Quezon City. 214

Paredes, Jose Cristo Rey. Handout on Mariology Mary in Mission and Spirituality. 2nd Semester 2003-2004, ICLA, Quezon City. ______. Handout on Holy Spirit in the Life and Mission of the Church and Consecrated Life. 2nd Semester 2004-2005, ICLA, Quezon City. E. Electronic Sources Osservatore Romano http://www.vatican.va/holy_father/john_paul_ii/speeches http://www.vatican.va/news_services/or/home_ita.html Trung Tam Muc Vu Luan Don
http://www.lavang.co.uk/TTMVLondon/GiaoHoiVietNam/nieng iam-index.htm.

http://www.lavang.com.vn http://www.catholic.org.tw/vntaiwan/lavang/lavang.htm Ucanews http://www.ucanews.com/html/ucan/index.html http://www.ucanews.com/html/fabc-papers/fabc-92d.htm VietCatholic http://www.vietcatholic.net http://vietcatholic.com/EnglishNews/ Zenit http://www.zenit.org/english

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APPENDIX A. SELF-FORMATION OF SEMINARIANS 1. Questionnaire of Self-Examination479 a. Outer Conditions (1) Social Environment: What is the mentality of people in my native place or in my familys neighborhood? How are their religious activities? What are their influences on my vocation, good or bad? Especially how is the friendship of my relatives with my family and with myself? How do they think of my vocation? Are there consecrated men and women in my family or among my relatives? What is the mutual influence and relation between me and my peer fellows? Do I have any particular relationship with someone? (2) My Family: How is the health of my grandparents, of my parents, of my brothers and sisters? How is their conception and treatment about my vocation, positive or negative? Did they allow me the freedom of choice, or did they impose on me their pressure? Who in my family was the most important and positively influenced on my vocation? My feelings about my family: interesting, attached, indifferent, disappointed? Why? What will be my proper relation with my family, especially after my ordination to priesthood?
Practical help for Seminarians of Sulpician Major Seminary of Hue in Center of Vietnam.
479

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(3) Relationship with Acquainted Priests: What is the spiritual influence of my sponsor priest on me? Does he have regular contacts, with financial help, with me? What positive points do I learn from him? Does he have negative influence on me? What is my relationship with my parish priest during the school year, especially in summer holidays? What is his relationship with my family? What is my behavior when others praise and blame him? What is the influence on my vocation of his private life and apostolic works? Do I have a special acquaintance with some other priests? What is the cause of this acquaintance and its influence on me, spiritually and financially? Do I have good and easy relationship with many priests of my diocese, especially young priests? (4) Relationship with Opposite Sex: What is my concern about the opposite sex? What is my manner of being in contact with opposite sex? Do I have a close relationship with someone among the consecrated women? What is the cause of this relationship? What is my manner of being in contact with her? Is there any concern or questionable symptom? Everybody is human and sexual being. b. Natural Conditions (1) My Health: How is the health of my family? Is there any hereditary illness? Do I have certain worries about sickness for the future? How do I take care of my health? What is my rhythm of eating, sleeping and working, in regular study and in exam periods? (2) My Character: How can I describe my character: sensitive or insensitive, active or inactive? Do I have narrow or wide intellect, temperance or disorder? Am I

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optimist or pessimist, timid or foolhardy, humble or haughty, studious or lazy, organized or spontaneous? (3) My Intelligence: How is my intelligence: excellent, very good, good or weak? What are the records of my studies? Are there special situations which influence my mind? Do I have a proper method to train my memory and my understanding? Do I like to know by heart or by reflection, analyze or synthesize? (4) My Talent and Ability: What special talent do I have in study, in arts and activities? What are my weak points in this respect? Why? What is my manner to cultivate and evaluate my talents? c. Spiritual Conditions (1) Spirit of Self-Giving: How has my vocation grown and developed? How it is now? Why do I choose the priesthood? Do I think always of my vocation? Are there hindrances? How do I overcome them? Am I optimist and hopeful, or pessimist and disappointed, of my present status? Why? I pursue my vocation with freedom or under pressure? What is my special way to protect and develop my spirit of self-giving, at present and in the future? (2) Spirit of Responsibility: I do my duty for God and for confirming my vocational life, or by discipline, by superiors will, or by self-esteem vis--vis my classmates? What is my method of study? I study all subjects or only my preferred ones? What is my manner of study in class, at home? What is my manner of doing exams and of reading? I make the most of time or squander it? What is my concern about discipline? What point do I often violate? What is my occupation in the seminary and my manner of realizing it?

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(3) Spirit of Spiritual Life: Am I convinced that the spiritual life is extremely important to seminarians and priests? How are the present overall situation of my spiritual life and my efforts? Do I have the habitude of dedicating the new day to God? How is my prayer life? Do I pray regularly in holidays? My participation in the mass, preparation for the mass, thanks after communion? Do I perceive that the Eucharist is the heart of life of every Christian, especially of consecrated men and women? Do I practice the spiritual reading, especially Scriptures, regularly, even in summer holidays? Do I visit Jesus of the Eucharist, with regular examination of conscience to prepare myself to frequently receive the Sacrament of Reconciliation? How is my devotion to Mary: rosary, meditation, imitation? What is the role of Mary in my vocational life? What is my relationship with the saints and the souls? (4) Spirit of Faith: What is my way of looking at the events in my own life and in society, with spirit of faith or not? Do I often face the temptation of faith: on what level and what is my reaction? What are my attitudes of faith: in the church, during the liturgy, prayer in class? (5) Spirit of Collaboration: Is my relationship with everybody easy with openness, dialogue, mutual help, and collaboration - or difficult? Why? What are my efforts to overcome? How is my community life and friendship, sympathy or antipathy? Relationship with superior, spiritual director and other formators: easy contact and consultation with openness to their suggestions with gratitude or not? Am I aware that spirit of collaboration is a necessary element in protecting and building up the consecrated life? (6) Spirit of Obedience: What is my opinion about freedom, authority and obedience in the Church? How is my obedience towards my parents and brothers and

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sisters? And how is my submission to superiors? Am I disagreeing with them in what point? (7) Spirit of Poverty: What is my conception of poverty? Do I practice and live out the poverty? My financial situation: well-off or necessitous; my manner of earning and spending money? Do I account it monthly, yearly? My goods: superfluous, enough or lacking? Do I prefer excellent goods? Do I take care of the common goods as mine? (8) Spirit of Chastity: Do I understand and respect that the priestly chastity is a sacrifice, self-giving out of the love for God and the souls? Do I understand that chastity and celibacy is difficult, needs Gods grace (prayer life) and constant efforts (ascetics and sacrifices)? Do I avoid the occasions of temptation: magazines, movies, relations and language? Am I often tempted in thoughts? My manner of fighting against them, usually overcome or defeated? Do I seek the best method to live out chastity? Do I have insights of positive and negative values of priestly chastity? What is my concern about marriage, marital love and sexuality? What do I think of the current crisis of a number of priests? (9) Spirit of Liturgy: What is my actual spirit of liturgy? Am I aware that liturgy is the core of the Churchs life and of the life of consecrated men and women? What is my participation in the Mass and other Sacraments? Am I eager for and endeavor to take part in liturgy activities: Mass service, adoration of Eucharist, practice of liturgical songs, daily prayer? (10) Spirit of Pastoral: Am I aware that pastoral service is a primary function in parochial ministry of priests? Do I concentrate all my current works in preparation for my future pastoral activities? How are my preparations for 220

Catechesis and for the ministry of the Word? Do I visit families, especially the poor and the sick? Can I properly live and work responsibly together with the elders, the young people, the children, in heartfelt compassion and sincere collaboration? What are my pastoral purposes inspired from the spirit of Vatican Council? What is my preference: assignment in a rural or urban area, as a professor or a parish priest? What are my assessments about the pastoral life of the current clergy: strong points and shortcomings, positive and negative nuances? (11) Spirit of Manual Labor: Am I aware of the value of manual labor? Or am I reluctant to work? What is my spirit of labor when I take part in manual-labor activities in community? 2. Awaken Questionnaire Most of the current literature on spiritual direction stresses that the directee must take the initiative in the relationship. The scheduling of appointments and the topics for discussion must be responsive to the needs of the directee. It is also important to recognize that there are "models of direction." A formation program is designed to help a candidate make a very specific decision with respect to ordained ministry in the Church. The director must also actively facilitate a directee's spiritual formation. Therefore, an awaken questionnaire is proposed as a guide for discussion in spiritual direction sessions. a. General Questions: What has been happening in my life? What have I been thinking about, concerned about? What has been happening in my experience of God? Have I met God in prayer, daily life, relationships, work, leisure and reading? How is God calling me to grow and develop? How am I responding? Who is Jesus Christ for me? Which values of Christ motivate me? 221

b. Focused Questions: Who am I, in the present and in the past; my gifts, my limitations? How am I providing stewardship of my body, my spirit? How do I conceptualize God; my frame of reference? What names do I use to refer to God? What are my most likely types of prayer? What are the rhythms and patterns of my life? What are my liturgical and private prayer times? How do I experience the call to conversion? How have I sought reconciliation? What is my experience of beauty? What are my experiences of love? How have I practiced virtue? How have I experienced the gifts of the Spirit? How do I articulate my vision of the Church? How am I a member of the body of Christ? What has been my recent reflection on my vocation? How have I demonstrated a commitment to that vocation? Do I live a poverty of spirit, a material simplicity? What is my commitment to social justice? Have I been chaste? What leads me to believe that I can make a celibate commitment? Have I been appropriately affectionate? How am I dealing with loneliness? How have I sought solitude and silence? What is my understanding of obedience? How have I used power? What is my understanding of collaborative ministry? What indicates development in pastoral ministry? What pastoral experiences am I planning? How am I using my theological education as a means of spiritual growth? What am I reading for spiritual growth? What are my retreat experiences? How is the experience of spiritual direction? What could make the experience more beneficial? How do I integrate the reflections from direction? Have I planned specific topics for future meetings? c. Features Can Be Included: Do I begin and end the meeting with a prayer? Is there the celebration of the Sacrament of Reconciliation? Are there some recommendations for and considerations of psychological counseling, or reflection on these encounters? 222

3. Self-Evaluation of Seminarians a. During Academic Year of the Seminary Formation Period First of all, he must focus on his goal, major challenge and the most significant accomplishment in this year. Secondly, he will write about his personal and spiritual formation in community living: Do I eat properly, sleep enough, exercise, and attend to my health needs? How do I evaluate my social skills, manners and hygiene? Do I meet with my spiritual director regularly and profitable? Do I bring topics, examples, and incidents to talk about in my spiritual direction sessions? Am I open to compliments, suggestions, correction, and guidance? What forms of prayer and devotional life sustain me? In what ways have I grown spiritually this year? What goal do I have for further spiritual growth? What do I do in order to grow in my understanding of the Catholic Faith? Have I lived a life of authentic celibacy? Do I live simply? Do I have solidarity with the poor and a concern for justice? Thirdly, he will write about his academic formation: Do I prepare for class, attend faithfully, and hand in assignments? Do I study to learn for life, or just to satisfy requirements? How do I evaluate my academic potential? Do I request academic help when I need it? Do I contribute to the learning atmosphere of the classroom? Do I discuss academic topics outside of the classroom? Fourthly, he will write about his vocational discernment: Do I reflect about and discuss my experiences as a seminarian? What do I do in my daily life which prepares me for possible priestly ministry? How has my field education work impacted my seminary journey? Have those factors which caused me to enter the seminary changed or remained the same? Explain. How does the quality of my 223

prayer, relationships, and attitudes toward Church, studies, and service influence my decision to continue my journey in the seminary? Finally, he will conclude his self-evaluation: What is my general evaluation of how the year has gone for me? Include any significant events or changes which have had a major impact on me this year: health issues, family issues, major setbacks, significant advances and significant people: teachers, mentors, friends, others, and how they have impacted my life, my attitudes and my actions? b. After the Year of Pastoral Insertion The seminarian will looks back and evaluates himself. (1) In Personal Dimension: Was I faithful to liturgical and personal prayer? Specifically, was I faithful to Eucharist and Liturgy of the Hours? How would I characterize the state of my health at the present time? Would I say that I have a high or low energy level? Would others agree with this? Do I take any kind of medicine regularly? What kind of exercise do I do? Do I see myself continuing this into ministry? Do I take enough time for recreation? What do I do on my afternoon or day off? Can I say "No" to outside commitments when necessary? (2) In Relationship with Others: Did I meet regularly with my spiritual director? Did I work well with parish staff and groups? Did I experience any difficulties in rectory living? How did I deal with them? How did my understanding and appropriation of mature and deepen celibacy? How did I deal with personal relationships outside parochial responsibilities? What benefits did I experience from meeting with my lay support group? Where within the seminary and my field education assignment have I demonstrated initiative and leadership?

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(3) For the Future Mission: What are the strengths I have discovered that I have? What areas did my supervisor ask me to concentrate on for my effectiveness as an ordained minister? Do I know well my diocese? How much of my field education work has been done in my diocese? What specific aspects of my diocese do I view positively as opportunities for enriching ministerial experience? What problematic aspects can I see? (4) About my Celibate Life: What questions am I asking myself about my own readiness for a celibate life? What do I see as the most difficult aspects of this commitment for me personally? Have I dealt with this issue with my spiritual director? What value concretely does this commitment have for me? How realistic is my present image of sexuality and celibacy? Do I discuss matters of celibacy, sexuality, and priestly lifestyle with my peers? What have I done to increase my understanding and appreciation of celibacy? How do I relate celibacy to issues of exercise, prayer, simplicity of life, friendship, and obedience? How do I recognize the need of healthy boundaries in relationship with others? Do I live simply? What are my views on feminist concerns in the Church today? Are these concerns valid? How well do I get along with women, socially and professionally? Have I had to work closely with women on an equal level, for example parish staff? What would I consider an ideal working relationship between me, as a parish priest, and women in my parish? What kind of a support group do I envision for myself in ministry? (5) Towards the Priesthood: How well prepared do I feel I am for ordained ministry? What do I see as my strengths and my weak areas? What concretely do I propose to do about these weak areas? What areas of my preparation for ministry still need attention? Do I think I will make a good priest? Granting this, do I think I will be a happy priest, it means, fulfilled by the day-to-day work of the 225

parish priest? What kind of expectations will I have of myself as a parish priest? How do I understand and appropriate magisterial authority within the Church? Have I assimilated Church teaching so as to be an authentic teacher? Do I understand and can I authentically present Church doctrine concerning social justice, morality, and matters of Church order and discipline? What is my general evaluation of how the year has gone for me? Include any significant events or changes which have had a major impact on me this year: health issues, family issues, major setbacks and significant advances. c. Evaluation of the Last Year of Theology The self-evaluation of the seminarian will be concrete, real, selective, concise, and focuses on areas of growth, new awareness, and summary statements of his selfunderstanding. (1) Preparation to the Call to Orders: What goals did I set for myself this year in the areas of spiritual, academic, human and community life? How have I been progressing toward those goals? How is my personal relationship to Christ and to the Church? What observable signs in my life indicate that I am called to Holy Orders? How do I understand my vocation as genuinely "ecclesial"? What does "priestly ministry" mean to me? How do I understand and appropriate the teachings of the Magisterium? What strategies do I use for educating myself about these teachings? How do I witness to a commitment to a life of personal prayer? In what particular areas of my own prayer life do I most wish to grow? How do I practice fidelity to the Word of God, to Jesus of the Eucharist and the Blessed Mary? How is my practice of the Liturgy of the Hours? How is my commitment to my diocese?

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(2) About Lifelong Celibacy, Simplicity of Life and Justice: How do I meet my needs for friendship and for intimacy? What are the positive values that celibacy has had and will have in my life? How do I understand the lifelong commitment I will make to obedience, and to simplicity of life? How am I already living aspects of obedience and simplicity of life? In what specific ways do I intend to progress in both areas? What strategies do I have for continuing to grow in a realistic knowledge of my strengths and weaknesses? What strategies am I putting in place for my priestly ministry? What are my goals for living a Gospelsimplicity, and for maintaining a sense of solidarity and concern for the poor and victims of injustice? (3) Apostolic and Zealous Heart: What specifically do I do to further the Church's commitment to peace, justice, and protection of human life? What do I find particularly challenging in this area? What skills and what attitudes have I developed to enable me to serve in multicultural parish settings? What challenges for multi-cultural ministries in my Diocese am I preparing for? What improvements would I like to address in this area? How will I do that? What is my ability to proclaim and to preach Scripture in the liturgical assembly? How have I grown in my pastoral skills and sensitivity in leading others in prayer? What attitudes and awareness have I developed in relation to the ecumenical dimension of the Church's mission? How has the study of theology contributed to my life? What strategies do I have to continue my theological education after ordination? What areas of pastoral ministry are especially appealing to me? What particular pastoral skills are well developed for me? What sorts of skills need further development? (4) Internalization of Seminary Formation: What are specific ways in which I demonstrate leadership in the various aspects of my life? How does my present 227

exercise of leadership relate to pastoral leadership in a parish, in my personal relationships and communal life? What is my attention on the spiritual and practical implications of being part of a diocesan presbyterium and possible ways for the newly ordained to foster authentic fraternity. B. CANDIDATE LEARNS TO BECOME A GOOD SPIRITUAL DIRECTOR 1. Spiritual Direction and Discernment480 In the formation process of candidate to priesthood, the harmonious practice of internal and external forum is very important. The most important element inclines on the internal forum where the candidate has a total inner freedom to choose his lifetime in responding to Gods call, through the call of the Church. But in this internal forum, the role of spiritual discernment and spiritual direction takes the crucial part. These discernment and direction help the candidate to have a mature conscience to choose and to decide properly with faith and responsibility. In other words, this process needs a good, skilled and well-trained spiritual director. This is an important, subtle and difficult ministry. He must recognize the role of the Holy Spirit and relies on Him. He will always continue to learn, to assume and to practice the needed skills in this area to be able to respond to those who are preparing themselves to priesthood. He will try to do his best believing that God will do the rest. 2. What is Spiritual Discernment?

Judette Gallares, Handout Perspectives for Spiritual Direction and Discernment: Summer Course 2003-2004, ICLA, Quezon City.

480

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In the common understanding, discernment is to perceive clearly by the intellect, to distinguish, to recognize as distinct and different, to discriminate, to judge things accurately, in order to see clearly what is the best for God and to choose accordingly so that the human life is lived in line with Gods choices, even to hear the small voice of the Holy Spirit bearing witness within everybody. One does not forget some primary conditions of discernment: A desire for God, to know and to love God in conviction that God is someone who reveals; who speaks in a language one can understand. On the part of the directee, he needs the capacity and the willingness to present his experiences of life to the director. And finally, the discernment is not possible without a prayer life. In other words, faith and prayerfulness are required on the part of both, director and directee, to live the providence of God as living God who is personally involved in and concerned with them, a God who wants to reveal to them his preferences regarding the choices they face. Discernment happens in daily life and during important times of decision making. Discernment is the effort or process to listen for Gods desire within oneself; to recognize that one is invited to do the best act for God and for others. One needs the discernment, because in the same time one can hear many inner voices, invitations, commands, insinuations which influence ones choices and behavior. 3. What is Spiritual Direction? Spiritual Direction is a specific pastoral ministry which provides the seminarian with assistance in growing in his relationship with God, in being open and responding to the Spirit of God, the Spirit of Christ, and in being guided by that Spirit as he discerns his vocation and prepares for priestly ministry in the Church. The spiritual direction focuses on: 1) To help seminarian to live his relationship with God: Who is God for me and 229

who am I for God? 2) To help him to address God directly and to listen to what God has to communicate in the relationship itself between God and seminarian. 3) To help him to engage in relationship with God and to enter into dialogue with God: to listen to and to respond to a selfcommunicating God. 4) To help him to recognize and to live the actual experiences of his relationship with God: religious experience is to spiritual direction what foodstuff is to cooking. 5) To help him to be able to pay attention and to respond to Gods personal communicating to him, to grow in intimacy with God and to live out the consequences of the relationship. 6) To help seminarian to put himself in the presence of God with the whole person and in his lifetime. 7) To help him to be aware of his personal responsibility, to retain and develop it in the light of the Holy Spirit who is the authentic spiritual director. 8) To help him to find the way in which God calls him and to choose accordingly to Gods will with consciousness and inner freedom. a. Importance of Spiritual Discernment and Spiritual Direction Everybody acknowledges that the definitive decision of internal forum is in accordance to the conscience of the candidate. This needs the formation of a mature conscience in which the spiritual director takes part. The spiritual direction and spiritual discernment are the most subtle and difficult of human being in the accompaniment with seminarians in their journey to God. This activity comprises all dimensions of life, human and divine, natural and supernatural. This is an art of arts. How to enter their inner world to discover the calling of God for them in their real problems of life in relationship with God and with others? How to discern what that God is speaking to and through the spiritual director to the seminarians? How to recognize the will of God for the spiritual director through the accompanied seminarians? How to help the candidates to 230

decide their lives with consciousness, awareness, maturity and inner freedom? With ones experiences in the past as the directee and as the director, everyone realizes that the spiritual direction is the work of God, that the authentic director is the Holy Spirit and that all spiritual directors are only his instruments. Only God knows fully the person; only God can change, transform radically this person. Moreover, the spiritual director is indispensable, and the skilled, welltrained one is better. b. Three Relationships in Spiritual Direction In this human-divine work, the emphasis must focus first on three dimensions or three relationships: (1) In the Relationship of Seminarian with God, the primary concern is to acknowledge that the Holy Spirit is the real director. The candidate is helped to grow in inner freedom, to develop a deep intimate personal relationship with God, to discern and to recognize what is God inviting him to do in this particular situation? The director helps by naming the hindrances or obstacles to intimacy with God. (2) The Relationship of the Spiritual Director with God is his friendship with God. He needs to be familiar with the dynamics of the spiritual lifes experiences: Godcentered listening, he needs to be guided by the Holy Spirit and allows the Spirit to speak through him at crucial times. With an intuitive sense in prayer life, he feels the signs of Spirits presence in his life and can be a calming, centering presence for and becomes the model of his directee. The relationship with God enables him to maintain equilibrium of psychic and spiritual forces which may be released during the spiritual direction. God can use the whole person of the spiritual director to realize the directees relationship with God. 231

(3) Relationship of Seminarian with his Spiritual Director: The role of the spiritual director is an important one. Each seminarian must have a spiritual director chosen from the full-time formators. This relationship always belongs to the internal forum; it means the confidentiality is carefully protected. The Holy Spirit guides each person in a very particular way. Both director and directee must detect this way. The spiritual director has to help the directee to discover by himself the way in which God calls him and to adjust his life according to Gods will for him. The spiritual director helps the candidate to pursue the call to be a disciple of Jesus and an ordained minister in the Church of Christ. The prayer and the life of the Church is also a formative resource as well as a context and setting for the seminarian's spiritual formation. The fundamental condition of spiritual direction is the openness and honesty of the directee in his dialogue with his director. The directee must bring to this relationship a willingness to tell the truth about himself, an openness leading to a self-transparency. On his part, the seminarian is invited to choose his director, in order to be helped to see clearly, more deeply, and to interpret in the light of faith his desire for God and for spiritual growth. He will narrate with non-judgments his life story with these elements: significant people, activities engaged in, places, events, body experiences, recurring feelings, significant dreams, inspirations and new ideas, religious experiences and prayer life. He will talk with openness and sincerity in mutual-disclosure, with generosity and courage for listening and reflection with silence inside and outside, being convinced that the Holy Spirit guides him through his spiritual director. The spiritual director must be present and compassionate with the directee, in mutual self-disclosure; to pay attention to listen to him with patience, courage and silence; to receive the story or the person of his directee without judgments, 232

prejudices or preconceived ideas; to ask facilitative questions and to dialogue to affirm his values as a person and to know where he is in his spiritual journey, to discern and to redefine the way to which Holy Spirit leads him; to offer suggestions for reflection and prayers. 4. Principles of Spiritual Direction Spiritual direction is an interpersonal process of growth in which God's call is heard and responded to in faith? It attempts to foster a courageous discerning heart that seeks to discover and achieve God's will. Spiritual is primarily concerned with integrated growth in faith, while dealing at time with problems and crises. It is effective when growth is manifested in an increase of love, fidelity and responsible care. Spiritual direction should provide an atmosphere of unconditional love. This environment models the very climate of prayer. It is primarily the work of the Spirit and the director must learn to facilitate and not obstruct the action of grace. It stimulates faith development when there is some accountability, specificity and realistic expectations. Although interpersonal, spiritual direction contains a highly communal and ecclesial dimension. It fosters a vision that is global and eschatological, immanent and transcendent.

5. Content and Process of Spiritual Direction Sessions481 The following elements may help the seminarian and
Shaun McCarty, On Entering Spiritual Direction, in Kevin G Culligan, Spiritual Direction: Contemporary Readings (New York: Living Flame Press, 1983), p. 105-110.
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the spiritual director to engage in this relationship: a. Listening: The directee listens to the unfolding and development of his relationship with God in Christ, as he discloses his story to his director. The director listens to that story, seeking to help the seminarian understand and clarify what God is asking of him. b. Attending to the God-image: The shape and orientation of a person's spirituality is profoundly affected by one's image of God. The Scriptures disclose to us the God of Jesus and, in the Spirit, the God of the ecclesial community. The director assists the seminarian in this fundamental task. c. Helping to Clarify the Experience: The director assists the candidate to reflect on and discover the religious dimension of his varied experiences and to see God's presence and voice in them. d. Identifying and Clarifying the Value System: The directee works to grow in his relationship with God and with others. Important topics of dialogue are the directee's appropriation of Gospel vision and values, obedience to the Gospel, the chastity of celibate love, and the concern for social justice as a constitutive dimension of the preaching of the Gospel. e. Affirmation and Challenge: The director affirms and assists the directee to use Gods gifts to serve God and others. He assists the directee to accept the challenge of God's goodness and to make known that goodness. f. Instruction and Integration: The director instructs and helps the directee integrate various elements of his life around the God-center.

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g. Accountability: The director helps his directee to avoid the mistakes of self-assessment and to maintain a centering attitude in the midst of many chores and multiple relationships. h. Help in Difficult Times: The threat is ever present in our spiritual journeys. Spiritual direction can provide a means to see oneself through trying periods along the way. i. Prayer: Prayer is a resource and expression of our relationship with God. 6. Qualities of a Good Spiritual Director After Saint Teresa of Avila,482 a good spiritual director must be well-trained, competent, with sound theological training and experience of advanced prayer life (prayer of quiet, prayer of union), because she suffered so much at the hands of half-learned ones. He must possess a thorough grounding in theology, spirituality and Scriptures, some knowledge of basic counseling techniques, a familiarity with psychological and mental problems. He should have a balanced view about experiences in prayer and be aware that deception is possible in prayer and should know how to distinguish consolations and deceptions from authentic experiences of God. The spiritual director should also have a genuine interest for the well-being of the directee. Meanwhile, Saint John of the Cross483 emphasized that the spiritual director must help the directee to listen to the Holy Spirit who is the main guide working within the
482 Julie M. Douglas, Handbook for Spiritual Directors, (Bandra Mumbai: St Paul, 2002), pp. 16-22.

Julie M. Douglas, Handbook for Spiritual Directors,, ibid., pp. 22-25.

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directee. It is the Spirit of Jesus who is the centre of the spiritual life and of the spiritual direction. The competent director should help the directee to open completely to the Lords working within, and ready to change opinion and life. He should be docile to what the Spirit is doing in the directee, in order to confirm and verify it. He will teach the directee how to apply the Word of God in the concrete and particular situation of everyday life, to care what God thinks than what people think. God can work directly, but he prefers to teach people through people as in the case of Saul (cf. Acts 9: 1-19). St John of the Cross agrees with St Teresa of Avila that the spiritual director should be trained, sensitive, discreet and experienced in prayer life towards individual case with a sound knowledge of practical human psychology. In brief, qualities of a good spiritual director are: A person of sound judgment and good common sense, with sufficient self-confidence to inspire confidence in another. A good spiritual director experiences of Spirit and expands experience by profiting through observing anothers experience. He practices with docility the apprenticeship under the direction of a skilled person. He has a personal growth in prayer and the conviction of the importance of prayer. He keeps always updated his studies, with openmindedness. He is ready to ask questions and to be asked about questions. He has the ability to encourage and motivate others. He is a good listener: with empathy, humility and love. He has the ability to be honest with himself and with others, with capacity for confidentiality.

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7.

What the Spiritual Director has to Avoid?484

A good spiritual director does not force values on the directee, but be clear about the important values. He repeats them, but he leaves the directee free so that he can choose a value freely for himself. A good spiritual director does not make hooks to catch the directee, but be very honest with the directee. He does not try to be a problem-solver. He does not subject the directee to cross-examination from the start. He does not try to prove something to the directee which he knows the directee is not ready to accept at the moment. He is not afraid of silence, because be comfortable with silence shows that one is at ease. A good spiritual director does not have hard-set goal: I want to direct him and lead him this way. He does not finish sentences for the directee. He is not overly expressive or articulate with a non-expressive person. He is not in a hurry to correct all the misconception at once. He does not use people to fill his own needs. He does not expect too many things at once. He does not assure the directee too quickly. This attitude makes him dependent. And he does not answer the directees question too quickly. Sometimes one has to give the question back: This is the good question. 8. What the Spiritual Director Has To Do?

A good spiritual director must listen to the directee in order to give him a chance to grasp his own experience. He listens together to the existential, prophetic and actual word of God. He prepares the ground for a completely free commitment or re-commitment to ones total life value and meaning, to a creation of ones personal identity through
Judette Gallares, Handout Perspectives for Spiritual Direction and Discernment Summer Course 2003-2004, ICLA, Quezon City.
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creative fidelity. He must be aware that a decision in ones life has to be a moment of freedom; that ones way of life, ones interpretation of experience will be verified by repeated experiences interpreted and evaluated together. C. PSYCHOLOGY AND CELIBACY FORMATION FOR SEMINARIANS 1. Harmful Consequence of Sexual Abuse: Russell Shaw described the harmful consequence of sexual abuse: Sex abuse is understood to be any sexual misconduct by adults toward children or young people entrusted to their care. This abuse can leave deep scars on young people and haunt them into their adult years. It can impair greatly their ability to have healthy and happy sexual lives, and can even be the source of psychological ills connected with sexual perversion and crime. Many sexual abusers were abused when they were young. It is a tremendous abuse of adult responsibility and a grave moral wrong. The offense is further aggravated, moreover, when perpetrated by someone in a position of trust for example, a counselor, clergyman, or physician against someone who has trusted in him.485 2. Psychological Examinations a. Meaning and Limitations486
Russell Shaw, Church Document: Our Sunday Visitor's Encyclopedia of Catholic Doctrine. 486 Germain Grisez, Ph.D., Submission to the Ad Hoc Committee on Sexual Abuse United States Conference of Catholic Bishops, Zenit.org/english, accessed on December 25, 2004.
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Nowadays, because of harmful and scandalous sexual abuse, many persons require the candidates to priesthood undergo psychological examinations. Is it proper to Vietnamese mentality which is very discreet, especially in sexuality area? The risk is to make people be tempted to lie, and if they lie once, they will have a strong motivation to continue to lie! Therefore, psychological tests should be used only for limited purposes and they are not suitable tools for investigating a potential candidates background, extracting his intimate secrets and evaluating his overall suitability for admission to seminary. Moreover, psychological tests can be helpful at various stages: potential candidates abilities and aptitudes could be checked and any psychological defects or weaknesses could be remedied by treatment or counseling. But the professional should be allowed to look for and report only about what the potential candidate himself does not know or cannot articulate and explain. Furthermore, after the Holy Father John Paul II, one must pay attention to the formation of expert psychologists: besides good scientific qualifications, they need a sound understanding of the Christian vision of life and of the vocation to the priesthood, to provide effective support for the necessary integration of the human and supernatural dimensions.487 Dr. Rick Fitzgibbons, a psychiatric expert agrees with Popes position: Given the specialized nature of evaluating candidates for seminaries we recommend that the psychologists and psychiatrists who engage in this important work be required to participate in ongoing educational programs given by those loyal to the Church's teaching on sexual morality.488
487 John Paul II, On Psychology and Candidates for the Priesthood: Speech to Session of Congregation for Catholic Education (Vatican City, February 21, 2002), Zenit.org/english, accessed on November 3, 2004). 488 Dr. Fitzgibbons shared his views with Zenit, (May 1, 2004), Zenit.org/english, accessed on November 3, 2004.

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b. Procedure489 Personal counseling is provided for seminarians in confidential meetings with a seminary-appointed psychiatrist/psychologist. Conversations are maintained private and confidential. An individual is free to meet with the psychiatrist/psychologist as often as he wishes. The availability for consultation is maintained year round, regardless of holidays or vacations. The counseling sessions themselves are thirty-to forty-five minutes long, depending on time and scheduling. Session times can be made available at any time. The basic format for counseling utilizes a brief therapy model in which therapeutic techniques are focused on salient themes and known conflicts. The goal is to enable the counselee to enhance his existing means of insight and conflict resolution and to help him become somewhat his own therapist. The purpose is to help the person integrate aspects of his history, personality and spirituality such that he is enabled to function with integrity and dimensionality. There are occasional chemical imbalances that individuals experience with depression and these are readily diagnosed and treated with antidepressant medication. Similarly, some anxiety states also benefit from anti-anxiety medication and this is provided. The seminary understands the role of the psychiatrist/ psychologist as assisting mature seminarians to foster a more integral and holistic understanding of their human personality (rather than a posture which understands therapy as a necessary and essential ingredient for maturity and formation). Consequently, a seminarian sustains full confidentiality when choosing to consult with the seminary's psychiatrist or psychologist. This confidentiality remains
St. Patricks Seminary, The Mentoring and Advising of Seminarians, (Menlo Park, California: St. Patricks Seminary, 2001), pp.23-40.
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intact even in situations where a seminarian's advisor might suggest the possibility of such a consultation in order to deepen a seminarian's maturation. In such cases, for example, the seminary's advisor should not consult with the therapist after the advisee/mentee has begun therapeutic sessions. But, if a seminarian's consultation with a therapist is done at the direct request of the Admissions Committee or the Faculty Council, or if this consultation has become a regular part of a seminarian's formation in light of his dialogue with his advisor/mentor, this fact will be properly communicated to the Faculty Council and the seminarian's Bishop. c. Role of Psychology in the Selection and Training of the Seminarians According to Mrs. Gladys A. Sweeney,490 there are potential candidates convinced to have the vocation, but the motivation sometimes comes from an unconscious desire to avoid the marriage or to flee the interpersonal relations. Psychology helps to clarify these obstacles, and thus renders a great service, not only to the Church, but also to the candidate. The use of psychological instruments and diagnostic interviews makes it possible to see whether there exists of the obstacles of psychic nature, emotional or organics which prevent the candidate from freely making a decision concerning his vocation that must be a free decision based on the love. The priestly formation is long and asks for a level of introspection and intense examination of oneself. During this period of formation can appear phenomena of psychological type like anguishes, anxiety, depressive moments, which are cleared up in the spiritual direction. They can be the result
Gladys A. Sweeney is the Doyenne of the institute for Psychological Sciences Arlington, Virginia, USA. This institute centers on the development of a psychology based on the Catholic vision of the human person.
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of an intensification of the self-knowledge and can require the assistance of psychological sciences. In this case, the consultation of a psychologist can still save the vocation. A psychologist who has good qualifications is a psychologist who knows thoroughly the last projections of science, and that is, of course, very important. But he must understand clearly the integral vision of the supernatural aspect of the vocation. It is possible that these periods of anxiety or depression are not the reflection of a psychological dysfunction, but the manifestation of a temporary period of the spiritual life, like a "dark night of the soul." In this case, once this period passed, the person is on a spiritual standard of living higher. If the seminarian consults a psychologist who does not understand the supernatural aspect of the vocation and sees that like a dysfunction, one makes more of evil than of good, by preventing a spiritual growth of the person. On the other hand, if it is about a psychological problem, it is an error to treat it like a spiritual problem. For that, the well-trained psychologists on the intellectual and spiritual level can render a great service to the seminary, not only for the selection but also for the priestly formation. An integral vision of the person is a vision which includes all these aspects: the psychological, spiritual and moral aspect. Those who have psychological problems tend to make decisions in an imprudent way, contrary with the human nature, and sometimes immoral way. In this case psychological sciences must intervene to release the will so that the person can see the situations in an objective way, distinguish with prudence the action to be undertaken, and act in a moral and virtuous way. Psychology is then with the service of the truth, and like John the Baptist, it must help "to make right the paths of the Lord." Psychology releases the person so that he chooses the good.491
Role of Psychology in the Selection and Training of the Seminarians (Rome, March 18, 2002) Zenith.org/english, accessed on October 7, 2004.
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3. Problems Related to the Celibacy It is careful and prudent to explain sufficiently to candidates what are really priesthood and celibacy, so that when they enter seminary, they understand already the goals of formation and cooperate better with the Holy Spirit through his spiritual director. Well before ordination to the diaconate, candidates should understand fully and develop appropriate emotional motives towards priesthood, mature and passionate love for Jesus, lively hope for heaven, and eager enthusiasm to help others enter the Kingdom. They need to be perfectly continent and live peacefully their chastity, not being aflame with passion, so that they will be morally certain before their promise of celibacy. With a mature spiritual life, they will see priesthood as a divine gift of God for the salvation of humans and of the world rather than a burden. After the findings of the recent study by the John Jay College of Criminal Justice that the crisis in the Church is not one of pedophilia, but of homosexuality (The primary victims have not been children, but adolescent males, 80% to 90%), Dr. Fitzgibbons suggests that the most pressing need is the human and spiritual formation programs for seminarians on the topic of priesthood and sexuality. One could present the causes of same-sex attractions, particularly loneliness and a lack of male confidence, and ways in which these attractions can be resolved with the Lord's help. Chastity should be presented as a healthy way of life. Simply asking candidates if they are heterosexual or homosexual, or if they are sexually interested in adolescents or children, are not sufficient, they should work to face and resolve their emotional conflicts in psychotherapy and with a spiritual director. Seminarians with same-sex attractions are required to undergo some kind of therapy or counseling, and only

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those who have successful completion are allowed to enter seminary. They should not be ordained until these conflicts have been healed and they no longer identify themselves as being homosexual. In this field, the seminary formators have a very vast and challenging program to develop, mainly to give example. This is more efficacious than their conferences: to live an intense spiritual life, where celibacy is lived fully and joyfully. It must be taught to the seminarians in a way so as to help them understand its real meaning. They must understand the reasons why the Church requires celibacy from its priests, and they must learn to employ the human and supernatural means to live this commitment with joy.492 As materials, Dr. Fitzgibbons proposed: 1) the Vatican's document "The Truth and Meaning of Human Sexuality"; 2) The Catholic Medical Associations pamphlet, "Homosexuality and Hope"; 3) Pope John Paul II' s articles on theology of the body; 4) Farther John Harvey's book "The Truth about Homosexuality". Interviewed of what the Catholic laity can do? Dr. Fitzgibbons answered: The laity should ask priests to preach chastity and the fullness of the Church's truth on sexual morality. Also, we can model and communicate to our children the beauty of God's plan for human love and sexualityWe should pray for the purification of the Church, the episcopate, the priesthood and marriages. We can support, encourage and pray for our priests and can trust in the Lord's promise in Jeremiah 3:15: "I will give you shepherds after my own heart."493
Bruno Torpigliani, Forming our Future Priests, (Manila, Philippine: Porfirio D. Latorre Memorial Foundation, 1988), pp.30-31. 493 Dr. Fitzgibbons shared his views with Zenith, (May 1, 2004), Zenit.org/english, accessed on November 3, 2004.
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Healthy relationships with women form an important part of education and discernment regarding celibacy. Formators play a key role in the formation for celibacy. They themselves must be well integrated in the area of sexuality and celibacy. Celibacy is linked to the other evangelical virtues of poverty and obedience. Hence, training in celibacy must go hand-in-hand with training toward simplicity of life and responsible obedience. Cultivating a spirit of poverty is an imperative in Vietnam, because the majority of people lives in rural areas and has a below-average income. Seminarians must be helped in the development of their human sexuality. The seminary environment should challenge the candidate to grow in celibacy, to become more loving and service-oriented. Finally, one can conclude with the Holy Father John Paul II: "Its best guarantee lies in the correct and balanced formation of future priests, called in an explicit way to embrace with joy and generosity the style of a humble, modest and chaste life which is the practical foundation of ecclesiastical celibacy."494

494

On Psychology and Candidates for the Priesthood, ibid.

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