Saturday, November 16, 2013
I am delighted to hear that a Confraternity of Catholic Clergy (who wish to remain faithful to the Church and its teachings) has been set up in
by Fr. Gerard Deighan. This was established during a meeting of Priests
in Knock Shrine in October last. This Confraternity would offer mutual
support and encouragement for Priests.
I do hope in the future that they would also consider a lay associate membership similar to the Confraternity in
to help support and pray for Priests and not interfere with their Priestly
ministry. We really have too much clericalisation of the laity in Ireland
and it is destroying Parish life, interfering with the ministry of Priests and
also discouraging Vocations.
Let us pray for Fr. Gerard Deighan and those Priests involved in the new Confraternity and ask Our Lord and Our Lady, the Mother of all Priests to bless and protect and to bring forth great fruit from this new apostolate.
Bishops, Priests and Deacons can join this Confraternity also. Any Priest or Deacon who wishes to join or if you wish to enquire more about the Confraternity you can email them at email@example.com.
Saturday, September 21, 2013
Agnus Dei : Tasmania's (Australia) new Catholic Archbishop say...: Tasmania 's new Catholic Archbishop has revealed he prefers men not women to take on the role of altar servers at mass. Archbishop...
Posted by Anne at 9/21/2013
Tuesday, September 17, 2013
Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: A Path to Healing a Nation - New Book by Frances H...
Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: A Path to Healing a Nation - New Book by Frances H...: New Book by Frances Hogan (Highly Recommended) 'A Path to Healing a Nation'. Below is just a small paragraph from a very inte...
Posted by Anne at 9/17/2013
Monday, September 9, 2013
Franciscan Friars - Fr. Michael Shields, a Follower of Bl. Charles de Foucauld in Siberia
Amazing....great interview. God bless both Fathers.
Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day - Pope John Paul II (1992) Part 37
61. The seminary is, therefore, an educational ecclesial community, indeed a particular educating community. And it is the specific goal which determines its physiognomy: the vocational accompanying of future priests, and therefore discernment of a vocation; the help to respond to it and the preparation to receive the sacrament of orders with its own graces and responsibilities, by which the priest is configured to Jesus Christ head and shepherd and is enabled and committed to share the mission of salvation in the church and in the world.
Inasmuch as it is an educating community, the seminary and its entire life - in all its different expressions - is committed to formation, the human, spiritual, intellectual and pastoral formation of future priests. Although this formation has many aspects in common with the human and Christian formation of all the members of the Church, it has, nevertheless, contents, modalities and characteristics which relate specifically to the aim of preparation for the priesthood.
The content and form of the educational work require that the seminary should have a precise program, a program of life characterized by its being organized and unified, by its being in harmony or correspondence with one aim which justifies the existence of the seminary: preparation of future priests.
In this regard, the synod fathers write: "As an educational community, (the seminary) should follow a clearly defined program which will have, as a characteristic, a unity of leadership expressed in the figure of the rector and his cooperators, a consistency in the ordering of life, formational activity and the fundamental demands of community life, which also involves the essential aspects of the task of formation. This program should be at the service of the specific finality which alone justify the existence of the seminary, and it should do so without hesitation or ambiguity. That aim is the formation of future priests, pastors of the Church."(194) And in order to ensure that the programming is truly apt and effective, the fundamental outlines of the program will have to be translated into more concrete details, with the help of particular norms that are aimed at regulating community life, establishing certain precise instruments and timetables.
A further aspect is to be stressed here: The educational work is by its nature an accompanying of specific individual persons who are proceeding to a choice of and commitment to precise ideals of life. For this very reason, the work of education should be able to bring together into a harmonious whole a clear statement of the goal to be achieved, the requirement that candidates proceed seriously toward the goal, and third, attention to the "journeyer," that is, the individual person who is embarked on this adventure, and therefore attention to a series of situations, problems, difficulties and different rates of progress and growth. This requires a wise flexibility. And this does not mean compromising, either as regards values or as regards the conscious and free commitment of the candidates. What it does mean is a true love and a sincere respect for the person who, in conditions which are very personal, is proceeding toward the priesthood. This applies not only to individual candidates, but also to the diverse social and cultural contexts in which seminaries exist and to the different life histories which they have. In this sense the educational work requires continual renewal.
The synod fathers have brought this out forcefully also when speaking about the structure of seminaries: "Without questioning the validity of the classical forms of seminaries, the synod desires that the work of consultation of the episcopal conferences on the present - day needs of formation should proceed as is established in the decree Optatam Totius (no. 1), and in the 1967 synod. The rationes of the different nations or rites should be revised where opportune whether on the occasion of requests made by the episcopal conferences or in relation to apostolic visitations of the seminaries of different countries, in order to bring into them diverse forms of formation that have proved successful, as well as to respond to the needs of people with so - called indigenous cultures, the needs of the vocations of adult men and the needs of vocations for the missions, etc."(195)
62. The purpose and specific educational form of the major seminary demand that candidates for the priesthood have a certain prior preparation before entering it. Such preparation, at least until a few decades ago, did not create particular problems. In those days most candidates to the priesthood came from minor seminaries, and the Christian life of the community offered all, in general, a suitable Christian instruction and education.
The situation in many places has changed. There is a considerable discrepancy between - on the one hand - the style of life and basic preparation of boys, adolescents and young men, even when they are Christians and at times have been involved in Church life, and - on the other hand - the style of life of the seminary with its formational demands.
In this context, together with the synod fathers I ask that there be a sufficient period of preparation prior to seminary formation: "It is a good thing that there be a period of human, Christian, intellectual and spiritual preparation for the candidates to the major seminary. These candidates should, however, have certain qualities: a right intention, a sufficient degree of human maturity, a sufficiently broad knowledge of the doctrine of the faith, some introduction into the methods of prayer and behavior in conformity with Christian tradition. They should also have attitudes proper to their regions, through which they can express their effort to find God and the faith (cf. Evangelii Nuntiandi, no. 48)."(196)
The "sufficiently broad knowledge of the doctrine of the faith" which the synod fathers mention is a primary condition for theology. It simply is not possible to develop an "intelligentia fidei" (an understanding of he faith), if the content of the "fides" is not known. Such a gap can be filled more easily when the forthcoming Universal Catechism appears.
While there is increasing consensus regarding the need for preparation prior to the major seminary, there are different ideas as to what such preparation should contain and what its characteristics should be: Should it be directed mainly to spiritual formation to discern the vocation or to intellectual and cultural formation? On the other hand, we cannot overlook the many and deep diversities that exist, not only among the individual candidates but also in the different regions and countries. This implies the need for a period of study and experimentation in order to define as clearly and suitably as possible the different elements of this prior preparation or "propaedeutic period": the duration, place, form, subject matter of this period, all of which will have to be coordinated with the subsequent years of formation offered by the seminary.
In this sense I take up and propose to the Congregation for Catholic Education a request expressed by the synod fathers: "The synod asks that the Congregation for Catholic Education gather all the information on experiments of such initial formation that have been done or are being done. At a suitable time, the congregation is requested to communicate its findings on this matter to the episcopal conferences."(197)
Sunday, September 1, 2013
Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: Pope Francis appoints New Secretary of State: Pope Francis has appointed Archbishop Pietro Parolin as his Secretary of State. The 58-year-old Italian archbishop replaces Cardinal...
Posted by Anne at 9/01/2013
Wednesday, August 28, 2013
Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day - Pope John Paul II (1992) Part 36
The Major Seminary - A Formation Community
60. The need for the major seminary - and by analogy for the religious house - for the formation of candidates for priesthood, was affirmed with authority by the Second Vatican Council (188) and has been reaffirmed by the synod as follows: "The institution of the major seminary, as the best place for formation, is to be certainly reaffirmed as the normal place, in the material sense as well, for a community and hierarchical life, indeed as the proper home for the formation of candidates for the priesthood, with superiors who are truly dedicated to this service. This institution has produced many good results down the ages and continues to do so all over the world."(189) The seminary can be seen as a place and a period in life. But it is above all an educational community in progress: It is a community established by the bishop to offer to those called by the Lord to serve as apostles the possibility of re - living the experience of formation which our Lord provided for the Twelve.
In fact, the Gospels present a prolonged and intimate sharing of life with Jesus as a necessary premise for the apostolic ministry. Such an experience demands of the Twelve the practice of detachment in a particularly clear and specific fashion, a detachment that in some way is demanded of all the disciples, a detachment from their roots, from their usual work, from their nearest and dearest (cf. Mk. 1:16-20; 10:28; Lk. 9:23, 57-62; 14:25-27). On several occasions we have referred to the Marcan tradition which stresses the deep link that unites the apostles to Christ and to one another: Before being sent out to preach and to heal, they are called "to be with him" (Mk. ).
In its deepest identity the seminary is called to be, in its own way, a continuation in the Church of the apostolic community gathered about Jesus, listening to his word, proceeding toward the Easter experience, awaiting the gift of the Spirit for the mission. Such an identity constitutes the normative ideal which stimulates the seminary in the many diverse forms and varied aspects which it assumes historically as a human institution, to find a concrete realization, faithful to the Gospel values from which it takes its inspiration and able to respond to the situations and needs of the times.
The seminary is, in itself, an original experience of the Church's life. In it the bishop is present through the ministry of the rector and the service of co - responsibility and communion fostered by him with the other teachers, for the sake of the pastoral and apostolic growth of the students. The various members of the seminary community, gathered by the Spirit into a single brotherhood, cooperate, each according to his own gift in the growth of all in faith and charity so that they may prepare suitably for the priesthood and so prolong in the Church and in history the saving presence of Jesus Christ, the good shepherd.
The human point of view, the major seminary should strive to become "a community built on deep friendship and charity so that it can be considered a true family living in joy."(190) As a Christian institution, the seminary should become - as the synod fathers continue - an "ecclesial community," a "community of the disciples of the Lord in which the one same liturgy (which imbues life with a spirit of prayer) is celebrated; a community molded daily in the reading and meditation of the word of God and with the sacrament of the Eucharist, and in the practice of fraternal charity and justice; a community in which, as its life and the life each of its members progresses, there shine forth the Spirit of Christ and love for the Church."(191) This ecclesial aspect of the seminary is confirmed and concretized by the fathers when they add: "As an ecclesial community, be it diocesan or interdiocesan, or even religious, the seminary should nourish the meaning of communion between the candidates and their bishop and presbyterate, in such a way that they share in their hopes and anxieties and learn to extend this openness to the needs of the universal Church."(192)
It is essential for the formation of candidates for the priesthood and the pastoral ministry, which by its very nature is ecclesial, that the seminary should be experienced not as something external and superficial, or simply a place in which to live and study, but in an interior and profound way. It should be experienced as a community, a specifically ecclesial community, a community that relives the experience of the group of Twelve who were united to Jesus.(193)
Tuesday, August 27, 2013
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Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: Jesus Speaks To the Church Leaders - Gospel of th...: Gospel Reading of the Day from: Matthew 23:23-26 Jesus said, ‘Alas for you, scribes and Pharisees, you hypocrites! You who pay your...
Posted by Anne at 8/27/2013
Monday, August 26, 2013
Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: Twenty new seminarians to commence Priesthood stud...
Agnus Dei - Pastoral Work of our Papal Nuncio and Irish Bishops: Twenty new seminarians to commence Priesthood stud...: Twenty new seminarians to commence priesthood studies at Saint Patrick’s College Maynooth “ … have the courage to go against the tide ...
Posted by Anne at 8/26/2013
Tuesday, August 13, 2013
Sunday, August 11, 2013
Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day - Pope John Paul II (1992) Part 35
Pastoral Formation: Communion With the Charity of Jesus Christ the Good Shepherd
57. The whole formation imparted to candidates for the priesthood aims at preparing them to enter into communion with the charity of Christ the good shepherd. Hence their formation in its different aspects must have a fundamentally pastoral character. The Council's decree Optatam Totius states so clearly when speaking of major seminaries; "The whole training of the students should have as its object to make them true shepherds of souls after the example of our Lord Jesus Christ, teacher, priest and shepherd. Hence, they should be trained for the ministry of the word so that they may gain an ever - increasing understanding of the revealed word of God, making it their own by meditation and giving it expression in their speech and in their lives. They should be trained for the ministry of worship and sanctification so that by prayer and the celebration of the sacred liturgical functions they may carry on the work of salvation through the eucharistic sacrifice and the sacraments.
They should be trained to undertake the ministry of the shepherd, that they may know how to represent Christ to humanity, Christ who 'did not come to have service done to him but to serve others and to give his life as a ransom for the lives of many ' (Mk. 10:45; Jn. 1 3:12-17), and that they may win over many by becoming the servants of all (1 Cor. 9:19)."(179) The Council text insists upon the coordination of the different aspects of human, spiritual and intellectual formation. At the same time it stresses that they are all directed to a specific pastoral end. This pastoral aim ensures that the human, spiritual and intellectual formation has certain precise content and characteristics; it also unifies and gives specificity to the whole formation of future priests.
Like all other branches of formation, pastoral formation develops by means of mature reflection and practical application, and it is rooted in a spirit, which is the hinge of all and the force which stimulates it and makes it develop.
It needs to be studied therefore as the true and genuine theological discipline that it is; pastoral or practical theology. It is a scientific reflection on the Church as she is built up daily, by the power of the Spirit, in history; on the Church as the "universal sacrament of salvation,"(180) as a living sign and instrument of the salvation wrought by Christ through the word, the sacraments and the service of charity. Pastoral theology is not just an art. Nor is it a set of exhortations, experiences and methods. It is theological in its own right, because it receives from the faith the principles and criteria for the pastoral action of the Church in history, a Church that each day "begets" the Church herself, to quote the felicitous expression of the Venerable Bede: "
et Ecclesia quotidie gignit Ecclesiam."(181) Among these principles and
criteria, one that is specially important is that of the evangelical
discernment of the socio - cultural and ecclesial situation in which the
particular pastoral action has to be carried out.
The study of pastoral theology should throw light upon its practical application through involvement in certain pastoral services which the candidates to the priesthood should carry out, with a necessary progression and always in harmony with their other educational commitments. It is a question of pastoral "experiences," which can come together in a real program of "pastoral training," which can last a considerable amount of time and the usefulness of which will itself need to be checked in an orderly manner.
Pastoral study and action direct one to an inner source, which the work of formation will take care to guard and make good use of: This is the ever - deeper communion with the pastoral charity of Jesus, which - just as it was the principle and driving force of his salvific action - likewise, thanks to the outpouring of the Holy Spirit in the sacrament of orders, should constitute the principle d driving force of the priestly ministry. It is a question of a type of formation meant not only to ensure scientific, pastoral competence and practical skill, but also and especially a way of being in communion with the very sentiments and behavior of Christ the good shepherd: "Have this mind among yourselves, which is yours in Christ Jesus" (Phil. 2:5).
58. And so pastoral formation certainly cannot be reduced to a mere apprenticeship, aiming to make the candidate familiar with some pastoral techniques. The seminary which educates must seek really and truly to initiate the candidate into the sensitivity of being a shepherd, in the conscious and mature assumption of his responsibilities, in the interior habit of evaluating problems and establishing priorities and looking for solutions on the basis of honest motivations of faith and according to the theological demands inherent in pastoral work.
Thanks to an initial and gradual experience of ministry, future priests will be able to be inserted into the living pastoral tradition of their particular church. They will learn to open the horizon of their mind and heart to the missionary dimension of the Church's life. They will get practice in some initial forms of cooperation with one another and with the priests alongside whom they will be sent to work. These priests have a considerably important role, in union with the seminary program, in showing the candidates how they should go about pastoral work.
When it comes to choosing places and services in which candidates can obtain their pastoral experience, the parish should be given particular importance(182) for it is a living cell of local and specialized pastoral work in which they will find themselves faced with the kind of problems they will meet in their future ministry. The synod fathers have proposed a number of concrete examples such as visits to the sick; caring for immigrants, refugees and nomads; and various social works which can be expressions of charitable zeal. Specifically, they write: "The priest must be a witness of the charity of Christ himself who 'went about doing good' (Acts 10:38). He must also be a visible sign of the solicitude of the Church who is mother and teacher. And given that man today is affected by so many hardships, especially those who are sunk in inhuman poverty, blind violence and unjust power, it is necessary that the man of God who is to be equipped for every good work (cf. 2 Tm. 3:17) should defend the rights and dignity of man. Nevertheless, he should be careful not to adopt false ideologies, nor should he forget, as he strives to promote its perfecting, that the only redemption of the world is that effected by the cross of Christ."(183)
These and other pastoral activities will teach the future priest to live out as a "service" his own mission of "authority" in the community, setting aside all attitudes of superiority or of exercising a power if it is not simply that which is justified by pastoral charity.
If the training is to be suitable, the different experiences which candidates for the priesthood have should assume a clear "ministerial" character and should be intimately linked with all the demands that befit preparation to the priesthood and (certainly not neglecting their studies) in relation to the services of the proclamation of the word, of worship and of leadership. These services can become a specific way of experiencing the ministries of lector, acolyte and deacon.
59. Since pastoral action is destined by its very nature to enliven the Church, which is essentially "mystery," "communion" and "mission," pastoral formation should be aware of and should live these ecclesial aspects in the exercise of the ministry.
Of fundamental importance is awareness that the Church is a "mystery," that is, a divine work, fruit of the Spirit of Christ, an effective sign of grace, the prescience of the Trinity in the Christian community. This awareness, while never lessening the pastor's genuine sense of responsibility, will convince him that the Church grows thanks to the gratuitous work of the Spirit and that his service - thanks to the very grace of God that is entrusted to the free responsibility of man - is the Gospel service of the "unworthy servant" (cf. Lk. 17:10).
Awareness of the Church as "communion" will prepare the candidate for the priesthood to carry out his pastoral work with a community spirit, in heartfelt cooperation with the different members of the Church: priests and bishop, diocesan and religious priests, priests and lay people. Such a cooperation presupposes a knowledge and appreciation of the different gifts and charisms, of the diverse vocations and responsibilities which the Spirit offers and entrusts to the members of Christ's body. It demands a living and precise consciousness of one's own identity in the Church and of the identity of others. It demands mutual trust, patience, gentleness and the capacity for understanding and expectation. It finds its roots above all in a love for the Church that is deeper than love for self and the group or groups one may belong to.
It is particularly important to prepare future priests for cooperation with the laity. The Council says: "They should be willing to listen to lay people, give brotherly consideration to their wishes and recognize their experience and competence in the different fields of human activity. In this way they will be able to recognize with them the signs of the times."(184) The recent synod too has insisted upon pastoral solicitude for the laity: "The student should become capable of proposing and introducing the lay faithful, the young especially, to the different vocations (marriage, social services, apostolate, ministries and other responsibilities in pastoral activity, the consecrated life, involvement in political and social leadership, scientific research, teaching). Above all it is necessary that he be able to teach and support the laity in their vocation to be present in and to transform the world with the light of the Gospel, by recognizing this task of theirs and showing respect for it."(185)
Lastly, awareness of the Church as a "missionary" communion will help the candidate; for the priesthood to love and live the essential missionary dimension of the Church and her different pastoral activities. He should be open and available to all the possibilities offered today for the proclamation of the Gospel, not forgetting the valuable service which can and should be given by the media.(186) He should prepare himself for a ministry which may mean in practice that his readiness to follow the indications of the Holy Spirit and of his bishop will lead him to be sent to preach the Gospel even beyond the frontiers of his own country.(187)