Chapter # 1

History of Priesthood and Modes of its Formation

Introduction

Throughout the long and varied history of religion, the

priesthood has been the official institution that has mediated

and maintained a state of stability between the sacred and the

profane aspects of human society and that has exercised a

stabilizing influence on social structures and on cultic

organizations. Hence, priesthood is not mere concept or the term

presenting event of history, rather it’s in continuation process

sanctifying the people of God, being the mediator between God and

His people. God and human beings have very intensive and profound

relation as person is created in the image and likeness of God.

Under this fact, it could be noted that God is interested in

human formation and in the Biblical history we examine and

meditate how through prophets, kings, judges and especially

through priests God reveals His wisdom and did the formation of

His chosen one. Still, this system of formation is in flow under

different mode of history, unusual tune of condition and diverse

atmosphere of the world. God prepares people before evangelizing

the Word of God, performing the sacred rites and revealing His

message etc. like all the prophets, priests etc. were prepared

and underwent through office of preparation before incorporated

into their sacred duties. Thus, those candidates who are called

to this sacred vocation to priesthood must know the history of

priesthood and its formation criteria under universal and

religious dimensions. In this first chapter of my research paper,

my particular focus and focal point will be on “history of

priesthood form biblical point of view (Old and New Testament),

explaining priestly tribe of Levi, Christ’s priesthood and common

priesthood shared in Christian through Christ. In addition, this

chapter too will grasp the methods of formation of those who

called to priesthood in the light and treasury of Church’s

teaching, ecumenical councils, constitutions, instructions and

canon law.

1. Priesthood in the Religions of the World

Priesthood in some form appears to have existed from the earliest

times, even from the beginning of the history of our race. In the

other religions the priest serves the altar in the temple or

shrine as the representative of the community in his relations

with the gods. Before Menes founder of the 1st dynasty (c. 3100–

2890 BC), centralized the rule of Upper and Lower Egypt, the high

priest and king  “Scorpion”  was traditionally considered to be

the incarnation of Horus (the sky god) under the powerful

influence of the priesthood of Heliopolis”. In theory, the king

of Egypt was the high priest of every god and in all important

ceremonies he alone was depicted in the temple scenes as the

officiant. In Mesopotamia powerful priesthoods and highly

organized temples were firmly established in and after the 4th

millennium BC. The temples were centers of sacred learning of the

content and methods of incantation, prognostication, exorcism,

political and economic administration and their attendant priests

were divided into classes with special sacerdotal and secular

functions. An important function of the priesthood in the ancient

Middle East was that of exorcism. The ancient near east in the

middle of the 2nd millennium designates that there were many

priests in Canaanites, Ammonites and Assyrians civilizations.

Therefore, Priests were present in all ancient religions and were

very influential in the society at all times. In the patriarchal

period (2000- 1700 B.C.) there was no official priesthood in the

Israel. In patriarchal times the office was held and its duties

were discharged by those who occupied some sort of headship and

particularly by the father or the chief of the family and of the

tribe.  But, as the Israelites developed a more structural

society, a special class came to preside over the more and more

complex rituals that their religion entailed. Hence, Old

Testament presents a transparent, detail and apparent picture of

the priestly class in Israel and its significant role in the

religion of Judaism.    

2. General notion of priesthood in the Hebrew Scripture

The human race has always sensed a need of priest, who could act

as God’s mediators and converse with Him on behalf of others. In

the ancient time certain men were made responsible for offering

prayers of supplication, sacrifice and expiation to God in the

name of whole community. In the OT, we figure out Noah in his

capacity of priest and in behalf of his household “builded an

altar unto Yahweh and took of every clean beast and of every

clean bird and offered burnt-offerings on the altar” (Gen. 8:

20). Abraham offered the lamb “for a burnt-offering instead of

his son” (Gen. 22:13). But, regular priestly succession in a

single family was established by Moses (Ex 28:1- 3). From this

point of time onward the priesthood in Israel was confined to the

family of Aaron. No hereditary priesthood seems to have prevailed

in patriarchal times and in pre-Mosaic times there was no special

class of priests recognized. Yet we hear about the mysterious and

venerable personage of Melchizedek (Gen. 14:18). During the

Exodus crossing through the desert of Sinai, God built up the

people of Israel as “a kingdom of priests and a consecrated

nation” (Ex. 19:6) and within this people God chose one of the

twelve tribes, that of Levi, completely priestly in nature for

liturgical service. The general belief is that the Israelite

priesthood was founded and organized by Moses as an expression of

God’s will. This continuous process of evolution of priestly

ministry in the OT can be conveniently studied in three steps,

which coincide with the three great divisions of Israel’s

history.

i. The Pre – Monarchical period (Abraham to David)

This is the time of patriarchs in the history of the Hebrews and

during this period there was no official clergy. Cultic functions

were not restricted to the members of any particular priestly

group, but were freely performed by patriarchs as head of their

families and we call them natural priests. At the same time

groups of professional priests who belonged to hereditary

priestly families ministered at various sanctuaries of the

integration of tribes; at Shiloh (1 Sam.1:3), at Gilgal (Josh. 4:

19-20).

ii. The Monarchical period (David to exile)

During this period priest was ultimately involved with the king

and he had to play double role. On one hand he was Yahweh’s

representative before Israel (Ps. 2:6) and on the other hand he

is the Israel’s representative before Yahweh (1 Kings 8:14-17).

But, special focus was on the three functions of the Levitical

priesthood listed in the book of (Deut. 33: 8-10).

i. Give oracles or reveal the will of God consulting through the

Urim and the Thummim.

ii. Instructing the people in law and teaching the law of Yahweh.

iii. Offering of incense and sacrifice to the Yahweh.

iii. The post exilic period (the exile to Jesus)

In this period a shift took place in cultic functions and

sacrifice shared by king and priest, now become solely the right

of the priest alone. The priest did all that concerned the alter

and they took care of the offerings etc. On the other hand,

religious instructions which had been the function of the priests

were gradually taken over by a class of lay theologians called

the Scribes.     

Accordingly, these are the three periods in which Jewish

priesthood is developed and formulized. We should also remember

that the OT priesthood reflects the priestly structures found in

all over the ancient Near East and their religious and social

pattern.  Above, the general understanding and structure of the

priesthood in the OT is explained, but now let us moves further

and examines the two strict phenomena of priesthood in the

OT.     

2.1. Melchizedek High Priest   

Melchizedek is the first person in the Torah to be titled

a “Kohen” (priest) and appears in (Gen. 14: 18-20). The Epistle to

the Hebrews, along with Josephus  interpret the name “malki” as

meaning “the king” and “tzedek”, meaning “righteousness” or

“justice”. He was the king of Salem in Canaan, which later became

Jerusalem and priest of God Most High. In an era of paganism and

idolatry, he clung to God Most High and served him faithfully.

The Rabbinic commentaries to the Torah explain that Melchizedek

essentially Shem was given the priesthood by receipt of his

father Noah’s blessing. Philo identifies Melchizedek with

the Logos as priest of God and honored as an untutored

priesthood. Josephus refers to Melchizedek as a “Canaanite chief”

in War of the Jews, but as a priest in antiquities of the Jews.

In the end of the 2nd or start of the 1st century B.C. some

fragments are found near Dead Sea area, where Melchizedek is seen

as a divine being and Hebrew titles as “Elohim” are applied to him.

The key verses about Melchizedek are; (Gen. 14:18-20, Ps. 110:4,

Heb. 5:6, 10, 6:20, 7:1-17). 

2.2. Aaron High Priest and the tribe of Levi

At Mount Sinai, God designated Aaron and his descendants to serve

as priests. (Exodus 28:1, 44; 30:30; 40:13-15; Numbers 3:3).

Thus, the books of Exodus, Leviticus and Numbers maintain that

Aaron received from God a monopoly over the priesthood for

himself and his male descendants (Exodus 28:1). Moses anointed

and consecrated Aaron and his sons to the priesthood and arrayed

them in the robes of office (Leviticus 8; cf. Exodus 28-29). The

family of Aaron had the exclusive right and responsibility to

make offerings on the altar to the God of Israel. The rest of his

tribe, the Levites were given subordinate responsibilities within

the sanctuary (Numbers 3). The Aaronic or Levitical Priesthood

was thus functioned only within the tribe of Levi and the right

to have it conferred upon one was determined by lineage and

worthiness. The ordinary priests and the Levites depended for

their official existence on Aaron and apart from him they would

not be priests. The Aaronic Priesthood continued “with the house

of Aaron among the children of Israel” from Aaron until John the

Baptist. This priesthood was of lesser power and authority than

the priesthood of Melchizedek and was used to administer the

outward ordinances, particularly as characterized by the

ceremonies of the Law of Moses. Thus, within the people of Israel

God chose the Levi, one of the twelve tribes and set it apart for

the liturgical service and from this a special rite consecrated

the beginnings of the priesthood of the Old Covenant. All priests

were Levites, but not all Levites were priests.

2.3. Qualification for priestly service in the Torah

In the Torah, general rules and qualification is mentioned

regarding those who are call to the ministry of priesthood. These

were strictly followed and observe by the congregation and by the

priests. These are the following;

        i.            Priest must be a male (Exodus 28:1)

      ii.            Priest should be a descendant of Aaron (Exodus

28:1) with a documented linage.

    iii.            Priest must be between 30 and 50 years old.

(Numbers 4:3)

    iv.            Priest must be unblemished (not lame or blond).

(Lev. 21:16-23)

      v.            Priest must have a proper marriage. (Leviticus 21:9,

14)

    vi.            Priest must be not married to a harlot and married

to a divorced woman.

  vii.            Priest should not marry to a widow other than a

priest’s widow. (Ezekiel 44:22)

viii.            The high priest must marry a virgin of his own

people.

    ix.            Priest must have no uncleanliness (leprosy, etc.).

(Lev. 22:3-9)

      x.            Priest must have an untrimmed beard with well

trimmed (but unshaved) hair. (Lev. 21:5)

    xi.            Priest must be properly dressed. (Exo. 28:1-4;

Ezekiel 44:17-19)

There was no mandatory retirement age, only when a priest became

physically infirm could he no longer serve. A priest may become

disqualified from performing his service for a host of reasons,

including, marital defilements and physical blemishes. So, these

are the rules conduct in Torah for priesthood and those who are

equipped with this life, they were prepared and their formation

for priesthood was done under the guidance and supervisory of

Jewish law master.     

3. Priesthood in the New TestamentThere are no references to any ministerial priesthood in the NT.

In the Gospel, we find Jesus behaves like a person critical of

the priests and he never calls himself a priest. Then how can we

understand and grasp the idea of priesthood in the NT. To

understand the priesthood in the NT, it would be helpful for us

to survey the variety of ministers and different titles we find

in it. The title “Twelve’ is an important one in the NT and for

many it is synonymous with the apostles to whom Jesus appointed

(Lk. 9:1-6, Mt. 10: 5-15, Mk. 6:7-13). Beside this, certain

images like, the use of “Shepherd” image has a priestly

connotation and many more. The II Vatican Council (cf. LG 28 and

PO 2) based its doctrinal explanations about the priesthood of

the New Testament on the concept of “consecration and mission”

which the Lord Jesus claims for himself according to (John

10:36).

3.1. The priesthood of Jesus

Jesus never called himself a priest, nor did he speak of

priesthood when describing the role of his apostles. In other

words, the term and the concept of priest in use at the time of

Jesus were too small to convey the profound mystery of his

priesthood. His priesthood was not like the Jewish priesthood

then in many ways. It was not a hereditary priesthood and Jesus

was not born into a priestly family. In the NT, it is the letter

to the Hebrews that gives us a systematic and sustained

exposition of the priesthood of Jesus. The intension of the

author is very clear, he wants to asserts the uniqueness of Jesus

priesthood and convey the idea that Jesus’ priesthood is not just

the continuation of the Levitical one, but Jesus is a “high

priest according to the order of Melchizedek” (Heb. 5:10; 6:20).

The Christian believe that Jesus has a threefold ministry; he is

prophet, priest and king. Jesus was from the tribe of Judah, but

was still a priest and he is king over a kingdom that is eternal

and invisible. The three offices prophets, priests and kings (2

Sam. 7:2; 1 Sam. 30:7; 2 Sam. 5:3) were exercised by a different

person in the OT, but in NT all three offices are united in the

one Person of Christ. Therefore, after him there will be no king,

prophet or priest, but instead there will be a prophetic, kingly

and priestly people (cf.1 Peter 2:9).       

3.2. General priesthood shared by Christian in Christ  

Jesus Christ in his divinity and humanity is the source of

Christian priestly ministry and mission in the Church. Hence we

should not try to define Christian priesthood and ministry merely

on the basis of general notion of the priest. Nor we should take

the priesthood of the OT as a prototype to evaluate and

understand the Christian priesthood. Indeed, it is in Jesus

Christ in whom we must try to discern the characteristics of the

new and definitive priesthood. All priesthood in the Church is

based on the true priesthood of the New Covenant instituted by

Jesus Christ. All those who are called priests today in the

Church are not priests in their own right; they share in the

priesthood of Jesus Christ. St. Thomas says, “Christ high priest

and unique mediator have made of the Church a kingdom of priests

for his God and Father”. It is written in the Catechism of the

Catholic Church (art.1546-47) that the whole community of

believers is as such priestly. The faithful exercise their

baptismal priesthood through their participation, each according

to his own vocation in Christ’s mission. Through the sacraments

of baptism and conformation the faithful are “consecrated to be

holy priesthood”. The ministerial priesthood is a means by which

Christ unceasingly builds up and leads the Church.   

3.3. Formation of the apostles and disciples by Jesus  

Jesus himself went through a period of thirty years preparation

and forty days retreat in the desert by fasting, mortification an

praying (Mt. 4:2) before starting his ministry. He learned and

prepared himself under Jewish law, traditions and culture. In the

same way, Jesus prepares the apostles and does their formation

under his own guidance and supervision before launching them into

the pastoral field and apostolic work. The four gospels are

evident that in every event and occasion Jesus is teaching them

something and in every area human, spiritual, prayer life, moral,

pastoral etc. Jesus did the formation of his disciples. Each

gospel presents the rules, instructions and norms for

discipleship inaugurated by Jesus. In the beginning of their

ministry, Jesus through beatitudes (Mt. 5: 1-10, Lk. 6: 20-49) in

a simple manner aware them about humanity and moral concerns and

teach them to have soft heart for humanity. He teaches them how

to pray, how to fast and grow in spiritual life (Mt. 6: 5-18). In

the gospel of Mathew chapter 5, 6 and 7 present direct

instructions of Jesus to his disciples and which is a base for

their future ministry. When they grow enough in the love of God

and love of Christ, Jesus consecrated them and give them

authority (Mt. 10: 1-2). Actually chapter 10 of Matthew’s gospel

is the text book and foundation with regard to pastoral mission

and establishes instructions for pastoral workers. Jesus

strengthens the faith of his disciples by performing miracles and

training them to believe in the power of son of God. He also

schools them to be integrated with heavenly Father as he was.

Hence, the leadership training principles that He used were

simple, logical and full of wisdom. Jesus formed disciples in

part through great speeches, in terms of actions, deeds,

morality, prayer, humility, faith and commitment. His method and

training programme exemplifies the way of life and the values of

the Kingdom of God. Jesus chose a few faithful (Luke 6:13-17, Mk

3:13-19) who weren’t scholars, men with special talents, but just

ordinary men whom he could shape and mould into leaders; this is

the quality of great teacher, director and Good Shepherd to

produce such leaders. Jesus did the formation of his disciples

according to their context, culture, time and circumstances and

used that pattern which may be understood able to them; such as

using simple parables connecting with their daily lives. Jesus

not only guided his disciples during his earthly life, but also

after the resurrection i.e. on the way to Emmaus (Lk.24: 25-30)

still revealing and opening to them the divine mysteries and

Jesus again confirms the assistance and guidance through an

advocate (Holy Spirit) (John 14: 16) who will carry on the faith

formation of all the disciples of Jesus Christ.

4. Transformation in Formation structure for Priesthood

In the early Church, beginning of the Christianity, there was no

proper structural formula and institutions as we have today for

the formation of the clerics. It was the age of developing and

growing under trials and tribulations, so the Church adapted New

Testament’s principles for the formation, which we can read in

the Acts of the Apostles (chapter 6) where qualification and

requirements for the service is observed and so on. In Didache

(teachings of the twelve apostles) it is written, “therefore,

appoint for yourselves bishops and deacons worthy of the Lord,

men meek, and not lovers of money, (1 Timothy

3:4) and truthful and proven, and reprove one another, not

in anger, but in peace, as you have it in the Gospel (Mt. 18: 15-

17)”. There was a chain of priesthood passing from apostles to

the future ministers. Raymond E, Brown says “by the end of the

2nd century, if not earliest the blending of the diverse NT roles

has been carried through in it essentials and the full blown

concept of the Christian priesthood emerges as the result”. There

are two important factors led to the transformation, first the

delay in the return of Christ the Lord as presupposition of most

NT literature and concept of early Christians, but when this did

not happen, the Church had to begin and think in terms of

organizational continuity. Second fact is the widespread and

rapid growth of the Church. So, the style, structure and method

of forming future priests in the early period and throughout the

Church history was established under the understanding, need and

circumstance of that time. But as it was passing, it became more

formal and official in its approach and criteria.

4.1. Early Church period

As soon as the Church was free to do so, schools were instituted

for the formation. The schools of Alexandria and Antioch

resembled theological academics, but it would be exaggeration to

call them seminaries. Ignatius of Antioch (d.109 -110) gives the

written witness to the monoepiscopate that is the leadership of

bishop in a diocese was assisted by priests and deacons. Clement

of Rome and Cyprian of Carthage after deeply observing the

hierarchy of the Jewish temple, reinforces the structure and

order for the Church and in its ministers. Before the end of the

fourth century there are found no traces of what we call today

seminaries for the formation of the clergy. Saint Augustine (354-

430) established the tradition of common life for the clergy and

founded what became with time the prototype for clerical

formation. During this period Augustine’s community was one of

regular clergy and it was not a monastery, but for the training

of parochial clergy. There was a common life of the clerics with

studies which served as a model for other similar approaches for

forming clergy. Soon this method was imitated in other African

dioceses, in Italy, Gaul, Spain, England, Ireland and other parts

of the world. The second council of Toledo (527 or 531)

prescribed that younger clergy were to live and be educated in a

house under supervision of bishop. Later, in the empire of the

Franks many bishops and Charlemagne promoted similar

establishments and with time arose Episcopal, cathedral and

monastic schools throughout Europe. Thus, the quality of

education and spiritual formation varies greatly from place to

place.

4.2. Medieval period and middle Ages

 Ordained ministry was further transformed by the influence of

the Hierarchies of Pseudo-Denys in the 13th century, when all

offices were in order and hierarchical structure. St. Thomas

Aquinas also articulated the theological model for priesthood

within the mendicant tradition and orders. Aquinas says,

“Religious are committed by vow to a life- long pursuit of the

perfection of charity and are taken up with observances, prayer,

study and discipline that lead to their own holiness. Ordination,

however, is ordered to the service of others in ministry and

requires that one must be able to lead others on the way of

charity”. Moreover, with the establishment of universities with

faculties of theology and canon law in the middle ages, clerical

students were attracted to them from all over the Europe.

4.3. Reformation (age of enlightenment)

Luther and Protestant reformation brought another new moment in

priesthood by challenging celibacy and class system within the

Church. However, the reform was slow to come and in 1551,

Ignatius Loyola opened the Roman College, the future Gregorian

University for the formation of the clerics. In 1552, the German

College in Rome was opened for the spiritual formation of German

priests. While Mary Tudor was queen in England at that time, so

Cardinal Reginald Pole consulting with her and basing himself on

earlier councils, led the way in 1556 by legislation the

establishment of schools for the education of priests in England.

Seven years later, the Council of Trent influenced by the English

legislation under Pole issued on July 15, 1563 its norms on

seminaries which will be explained in detail below. One result of

the reformation was the development and new understanding of the

pastoral role of the catholic priest highlighted along with the

liturgy, canon law, catechetics and administration.

Thus, the examination of transformations in priestly ministry

throughout the history of the Church, gives us an idea that the

structure of formation for priesthood has been gone through under

many changes, transformations, alteration and forms and has

brought forth more accurate, systematic form of formation for us.

5. Ecumenical Church Councils and Formation Program for

Priesthood                  

In the Catholic Church, a meeting of cardinals, bishops, priests

and other leaders to consider and rule on questions of doctrine,

administration, discipline and other matters is called an

ecumenical council. An ecumenical or general council is meeting

of bishops of the whole Church not only few. According to Roman

Catholic doctrine, a council is not ecumenical unless it has been

called by the pope and its decrees are not binding until they

have been promulgated by the pope. Therefore, decrees so

promulgated by the Pope have the highest authority in the Roman

Catholic Church. In the Catholic Church Uptill now, 21 ecumenical

councils have been called, where the matters about dogmas,

heresies, faith, scripture etc. and about other disciplines of

the Church have been discussed. Out of these 21 ecumenical

councils, only two councils (council of Trent and council of

Vatican II) shared their decrees and showed interest in the

priestly formation in a literally sense.         

5.1. Council of Trent (1545 - 1563)

This is the 19th ecumenical council of the Roman Catholic Church,

which is highly important for its sweeping decrees on self-reform

and for its dogmatic definitions that clarified virtually every

doctrine contested by the Protestants. Despite internal strife,

external dangers and two lengthy interruptions, the council

played a vital role in revitalizing the Roman Catholic Church in

many parts of Europe. This is the first council which issues and

promulgates decrees with regard to formation, seminary and

canonical requirements observed for the priesthood.   

5.1.1. Tridentine Legislation 

This legislation is issued on July 15, 1563 under its norms on

seminaries. “Every cathedral and metropolitan Church was obliged

to erect a special institution or seminary for the education of

future priests. Candidates should be at least twelve years of

age, have a certain competence in reading and writing and possess

the kind of character indicating their fitness for the ministry.

Preference was to be given to the sons of the poor. The students

were to study letters, the humanities, chant, the science of

“ecclesiastical computation” scripture, dogmatic, moral and

pastoral theology and the rubrics. They were to wear the clerical

garb, receive tonsure on entrance, assist at daily Mass, and go

to confession once a month and to Holy Communion according to the

advice of one’s spiritual director. The professors were to have

degrees or be otherwise competent. There were details on

administration and on how to raise income for the seminary’

support. There was to be a committee for spiritual and

disciplinary matters and another for temporal concerns.” John

Tracy Ellis agrees that the decree on seminaries was the most

original and probably the most important creation of the council.

5.1.2. Conception of Seminaries as proper house of Priestly

Formation

Council of Trent gave birth to the idea of seminary as proper

house of priestly formation and thus, first Tridentine seminary

in Italy was opened in Rieti in 1564. St. Charles Borromeo

(pattern saint of seminarians) as archbishop of Milan opened in

December of that year the first of several seminaries to be

established by him. In the same year, the first seminary in the

German world was begun in Eichstadt. Hence, after that in all

over the Europe seminaries were erected and priestly formation

was given there.

5.2. Vatican Council, II (1962 - 1965)  

This is the 21st ecumenical council of the Roman Catholic Church

announced by Pope John XXIII on Jan. 25, 1959, as a means of

spiritual renewal for the Church, to try to met the pastoral

needs of the Church and as an occasion for Christians separated

from Rome to join in search for reunion. This is the most

significant, proficient, excellent and revolutionary council of

the Church, which has moved the Catholic Church into a new

direction confronting the modern challenges and disputes. In

Vatican council, II sixteen documents were enacted by the council

fathers. So, out of sixteen documents one decree is particular

concerned with the training and formation of the priests.

5.2.1 Decree on the Training of Priests (Optatam Totius)

This decree was promulgated by Pope Paul VI, on Oct. 28, 1965.

The desired renewal of the Church depends greatly on its priests,

who must all be well trained according to the principles of this

decree. Bishop’s conference in each country and rite will prepare

specific training programs, revised from time to time adapting

universal laws to particular circumstances. Vocations are to be

fostered by families, parishes, teachers, priests, bishops and

associations. Minor seminaries develop the seeds of vocations and

in the major seminaries the whole training of students ought to

be providing for the development of true shepherds of souls after

the model of our Lord Jesus Christ, so that they may know how to

represent Christ before men, becoming the servants of all.

Administrators and other members should form among themselves and

with the students, a unified family spirit. The bishop should be

a true father to the students and all priests are to look on the

seminary as the heart of the diocese. The candidates’ freedom of

choice and personal qualities must be well appraised. Spiritual

training should be doctrinal and pastoral helped by the spiritual

director and aimed at union with the trinity. Students should

accustom themselves to lifelong conformity and friendship with

Christ. Students are to be thoroughly prepared to appreciate and

live in celibacy. Human maturity is to be developed and the

discipline of the seminary is to integral to the formation of

maturity and self-direction within authority. Study of philosophy

should lead students to a coherent knowledge of man, the world

and God, in the same way study of theology should relate catholic

doctrine and revelation. The Bible ought to be the soul of all

theology. There should be the promotion of strictly pastoral

training. In general, there should be developed in seminaries the

abilities most appropriate to the promotion of dialogue with men,

such as a capacity to listen to other people and to open to their

hearts in a spirit of charity to the various circumstances of

human need.                   

6. Code of Canon Law and the Formation of Clerics

In 1352, the Pio-Bendictine Code affirmed that the Church alone

has the proper and exclusive right to form clerics, the present

Code affirms its duty to do so and this formation should be in

integral form as Vatican II affirmed. The 1917 Code treated the

formation of clerics in Book III, part IV “The Magisterium” Title

XXI- “Seminaries” (cc. 1352-1371). The present Code places the

formation of the clergy in the second book of Code of Canon law,

“People of God” under title “Sacred Ministers or Clerics” (Can.

232-264) deals with the formation of clerics. Consequently, in

this context it refers to the personal formation of the cleric as

a member of the People of God and for the People of God. Hence,

this Code of Canon Law covers every aspect of the candidate such

as spiritual, intellectual, communitarian, human, disciplinary,

administrative, prolific etc. coordinated with the pastoral aim

and need. Finally, this is just to give the glimpse of the

canonical part of the priestly formation, but in the next chapter

Code will be refer more with every aspect of clerical formation.

Code of the Canon Law is the strict discipline of the Catholic

Church and it should be followed legally and officially.

7. Priestly Formation in the light of Church’s

Documents and Encyclicals Church plays parental role, not

giving preference only to one child’s matters and problems, but

all children’s equally. In the same way, Church is not concerned

about only one matter or issue, but she sheds lights on each

corner of the surface of it, where it seems that there is

darkness. Whether, it is an issue of dogma, matter of Christ’s

divinity, topic of social communication, need of peace in the

world or program of priestly formation etc. Church comes forward

and takes initiative like mother who confronts her child from

every kind of worldly danger and threats. Accordingly, Catholic

Church is very much active regarding priests and formation to

priesthood and with the passage of time and need of its

reformation Church issues something in relation to more mature

formation of the clerics. There have been long list of decrees,

documents, encyclicals, apostolic exhortations regarding priestly

formation;          

Second Vatican Council Documents

        Decree on Priestly Training (Optatum totius) (1965)

        Decree on the Ministry and Life of Priests (Presbyterorum

ordinis) (1965)

Papal Documents

        Pope Paul VI, Encyclical Letter on the Celibacy of

Priests (Sacerdotalis coelibatus) (1967)

        Pope John Paul II, Post-Synodal Apostolic Exhortation on

the Formation of Priests in the Circumstances of the Present

Day (Pastores dabo vobis) (1992)

        Pope John Paul II, Encyclical Letter (Veritatis splendor) (1993)

        Pope John Paul II, Apostolic Letter on Reserving Priestly

Ordination to Men Alone (Ordinatio sacerdotalis) (1994)

        Pope John Paul II, Post-Synodal Apostolic Exhortation on

the Consecrated Life and its Mission in the Church and in the

World (Vita consacrata) (1996)

        Pope John Paul II, Encyclical Letter on the Relationship

between Faith and Reason (Fides et ratio) (1998)

         FABC-OC,  Document, Consultation on Human Formation of

Priests (2006)

There are some more, but these are direct and in strict sense are

related to clerics formation. However, due to my limitation in

the quantity of my research paper, I will just refer two out of

all these which are very important and on those my next chapter

mostly will be based. 

7.1. “Pastores dabo vobis” (Pastors will be given)

This is an apostolic exhortation issued by Pope John Paul II, in

1992 on the ‘Formation of Priests in the Circumstances of the

Present Day” and I will just present the summary of it. He

emphasizes the need for the Church to propose to each new

generation the vocational call, and help people to discern the

authenticity of their call from God and respond to it generously,

and give care to the formation of candidates for priesthood. Pope

John Paul II considers the future formation of priests (whether

diocesan or religious) and their personal sanctification in the

ministry as the most demanding and important task for the church

for the future evangelization of humanity. In the formation of

future priest, the pope identifies the need for openness to the

Holy Spirit in order to discover the tendencies of the

contemporary society, its deepest spiritual needs, and the most

concrete task and method to adopt in order to adequately respond

human expectations. The call of the priest exists through the

Church and for the Church, and finds its fulfillment in her.

Every priest receives his vocation from our Lord through the

Church as a gift. It is thus the task of the bishop or his

equivalent to examine and confirm such vocation. Candidates to

priesthood do not receive their vocation by imposing their own

personal conditions but by accepting the norms and conditions

laid down by the Church herself in fulfillment of her

responsibility. The Apostolic Exhortation looks at the various

areas of priestly formation. They are the human, spiritual,

intellectual and pastoral areas. It also considers the settings

and the persons responsible for the formation of candidates for

catholic priesthood. The document recognizes the agents of

priestly formation as the bishop, the seminary community, the

spiritual director, communities of origin, association and youth

movement and the candidate himself. All formation, the

Exhortation states “is ultimately a self-formation”. Pope John

Paul II ends his apostolic exhortation by calling on priests to

renew their devotion to Mary, by praying to her, imitating her

virtues and recognizing her as the mother and teacher of catholic

Priesthood. 

7.2. “Consultation on Human Formation of Priests” (FABC-OC)

This consultation is the very first programme conducted by the

Office of Clergy of the Federation of the Asian Bishops’

Conferences (FABC-OC). In this meeting, seventy three rectors,

formators from different major seminaries in 14 countries and

regions of Asia — Bangladesh, Cambodia, Hong Kong, India,

Indonesia Malaysia, Myanmar, Pakistan, Philippines, Singapore,

Sri Lanka, Taiwan, Thailand and Vietnam gathered together from

May 14 to 19, 2006 at the Salesian Retreat House, Hua Hin,

Thailand, for a consultation on the theme “Human Formation of

Priests – Challenges in the Asian Context”. The assembly observed

many lights and shadows in the ministry and life of the clergy in

Asia. The seminarians in formation should be helped to

objectively face both these aspects. One key point highlighted

was the need to have a clear vision of what a priest should be.

The Church in Asia needs to form a priest who is: a person of

God-experience and is driven by pastoral charity; a person of

evangelical counsels and moral integrity; a person who is

welcoming and compassionate; a person in solidarity with the

poor, a person of relationship and is able to live in and form

communities; a humble companion, a brother, father, mother and

friend—on the journey to God; a person of dialogue, justice and

peace and is a servant-leader in a servant Church. However, in

Asia God has blessed the Church with an embarrassment of riches

in regard to vocations to priestly and religious life. Seminaries

and religious houses of formation do not lack candidates, but

they lack immaturity in formation. Therefore, starting from human

formation every aspect of their life must be polished with

dedication and commitment.  

Conclusion

At the end of this chapter, I would state that ordained ministry

has been the prior form of the Catholic Church and consider as

the climax of all the religious system, especially the ministry

of priesthood. Its historicity and reform throughout the

centuries under different forms, structure and modes, enlighten

us that how mother Church has been serious about the formation of

all those who are called for this sacred vocation to priesthood.

For the sanctification of the people and salvation of all those

are in darkness with relation to faith in Christ, Catholic Church

through the priests and ordained ministers bringing them into

light in Christ. Therefore, formation for priesthood ought to be

convenient, maturing in faith and morals and every aspect of the

candidate’s life should be shined, so that people may witness

Christ in him and through him.              

 

 

 

 

 

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