The preparation of the hour "H"
In most cases, the seminarian will not have had, before entering the Seminary, the inner experience that we have tried to discover previously. Very often, the priesthood is not only a sick vision blurred, if not romantic, her faith is far from having sufficient maturity, his freedom is more illusory than real. One role of the seminar is geared towards this election, prepare the other being the spiritual, intellectual, technical task for tomorrow. Provided, that it must strive to set the two ends, what is done to provoke free vocational choice leading to the formation of the subject, and their preparation for the priesthood illuminating your choice. But everybody recognizes that these two tasks, first imposing a more compelling: we must not only consider the vocation, but also help the seminarian to be inside on such conditions as the decisive spark can jump when reached sufficient maturity. Directly or indirectly, the life of this seminar is geared towards hatching, and representatives of the external forum and the Director of conscience have a role to play in the maturation ...
First the whole seminary life. Not that I have to maintain a climate of tension constantly placing the seminarians at the option of life to be taken, this would risk creating a psychologically unhealthy climate that favor the freedom of its decision. Rather it will aim to promote an atmosphere without tension, simple, confident, that favors the solution of the problems that everyone carries within himself.
The first objective must be, without doubt, banish all traces of schoolboy mentality. There are usually plenty to do when the seminarians come in excessively large number of the same college or to the same minor seminary. They bring all their past in common: their success and failure at school, their likes and dislikes with each other, the memory of his villains, and the 'pint' of their teachers, their methods of work in school very often, their tendency to be placed in a honorable mediocrity, to flee and take responsibility unless they wanted to excel, all this mixed with an evident desire to do good and to a somewhat adolescent necessarily generosity. Since entering the seminary, are nearly all dark or light, the impression that a great change has occurred in your life are restrained by a different external environment, by a regime of more intense spiritual life, and not infrequently who are at present facing a period of religious fervor. But if the atmosphere of the house is not unlike that of a teenager, but not a veneer placed on a life of perpetual college. There are those who remain so until his priesthood, then remove the varnish life ... and can occur even-thank God-that maturity that should have been made at the seminar, is achieved in the ministry, but do not be tempted to God?
It therefore seems necessary to do everything possible to ensure that applicants who come to seminary founded have the impression that finally enter the adult world. And to achieve this end, there is, in our opinion, rather than a single method: treat them as men to help them become so.
First is the house rules that must attend it. And the first quality of a regulation is that it can be applied, and accordingly, is strictly applied. A man understands that community life has its own requirements, which does not accommodate a schedule capricious, the hustle and bustle are the enemies of work and reflection. In addition, a seminarian easy to understand why his life should be marked by a certain asceticism, which educates one with the letting go, that union with God need to be helped with moments of silence, that others are entitled to respect for their recollection. But it also includes more than it undermines discipline making it look fussy, which depletes the spirit of faith making intervene to justify the unjustifiable, that God's will is diminished by making it responsible for all routines and all arbitrariness, which kills personality or that the exasperated denying him the right to exercise, which devalues the regulation placing heights that only a minority could attain.
Ideally, this would seem to be a minimum standard rules, but uncompromising, a rule demanding, but that did not hamper breathing, an inflexible rule on a small number of points and are large enough for the others, so that the sense of responsibility staff can be exercised. Needless to say that this rule may not, without apparent damage, sclerosis and kill those responsible in the spirit of initiative is a common error in this field argue that what was good (I thought to be good) for fifty years he is also today: attitudes have changed and the number of seminarians as well; want to apply to two dozen young people a regulation that has been prudently designed for a community of 150 is putting a tractor engine in a mobylette: the mobylette will be broken and the community will be less. Free education is not a measured rhythm. What we say of the regulation in general seems true also working methods and intellectual control. Certainly they are not to remove the examinations but not to prolong a school culture which tend inevitably some procedures. It is good that the seminarian knows his task is not to prepare an exam or even 'see text', but for the truth which is God, and how do you know if when he says his lessons and his compositions makes it does with the same point when schoolboy. high school was more or less consciously?
The regulation is far from being indifferent. Sets the external conditions for free men or slaves or revolutionaries. But in itself, it will only "letter that kills'. A community is a group of human beings, and no real relationship between human beings where there is no trust. The trust is not created by trust, but have confidence. Some educators smile at this statement as to an inconceivable simplicity and, inside, thank God saved this haberles candor. Is it so innocent yet have confidence in young people who have received Christian education, they have freely entered a kind of life that can not be denied austerity, but asked not to be aware of their responsibility towards the whole community, which each day they feed in the sources of spiritual life, the most invigorating, and that every moment they are called to seriousness by many details about your destination in the world? And the paradoxical, so neither can be thought, could it be that you can not have confidence in them?
No doubt this confidence will not be blind because among them are some who do not know themselves and men who are not yet responsible. But one thing to have your eye open (open as well as others to be able to close it knowingly!) And one placed in a position of principle suspect on the pretext that "we must be prepared for everything" and 'there is nothing to be surprised. These educators may, moreover, be assured of absolute certainty of the facts which will give them the reason infallibly be finished by highlighting them and it will give the opportunity to seek to succeed. Just ignore these mystification (or worse) are the ones who have caused, that have corrupted the atmosphere of your community to the point that the skills and even the words have lost their value of signs, that have taught their subordinates' pick and place ", and run the risk that the bending of the relations between human beings extends to dialogue with God. Can one repent again and again of being too confident, but it is precisely the power of courageous regret, never regret one being too suspicious, because it is the others who have to endure.
The final choice on which no stop thinking, calls for clarity without shadows, if allowed to enter the darkness and cool community relations between superiors and subordinates and among the seminarians themselves, do not hesitate, will eventually penetrate the souls. To choose freely, the seminarian needs, not a deceptive euphoria that hid his weaknesses, but a full sincerity extends to all sincere dialogue where words are both unambiguous and non-overlapping, a cordial and frank understanding that no but the fruit is of great humility and equal love. Treated as men whose word is respected and silence those who do not dramatize the vagaries of the language of his own age, nor the errors are of all ages, who are recognized without hesitation impatience and the right to have delays , with whom, in a word, we talk as equals, without ever juggle the necessary hierarchy of functions, will become men if they are not already. Why, after all, some of them are not going to be and now even more than us?
Finally, we must say that do not reach adult continuing indefinitely measured with the problems of children, but courageously addressing the problems of adults. These problems-it will be said at the seminar are not lacking: the orientation of the existence and address of the kingdom of God, caring for the spiritual and intellectual development, concern for the life of the Church, what is more serious than all this ? It's true. But this also runs the risk of being too on the surface and needs to be completed with the openings to the world that Pius XII strongly recommended in his exhortation "Menti Nostrae. Hardly find the current time in a seminary where candidates for the priesthood are remote from the concerns of his contemporaries, the general movement of ideas, the apostolic action of the Church and the sociological environment in which it is immersed: the press, magazines, sometimes film, conferences, contacts with the militants lay all this is now supported quite naturally, and is very good. If the candle carefully so that it does not remain a mere information, but to truly serve the training (which obviously will not get them alone), the maturity of seminarians will benefit greatly.
But this is not even enough to make them live in a world of adults. Adults are even in the seminary, and imports to discreetly give the tone. Evidently there are those over the house, but they are mainly managers. It is prescribed in the basic principles of S. Sulpicio that directors bear the same life as seminarians, and since you are trying to get a workshop model, although not directly based on the traditions Sulpicians, spontaneously imposes the first requirement. Where, loyal and intelligent, it has sought the common life experience has been as complete as possible (even at lunch), there has been nothing but congratulations. Not listed above advantages of the system. Allows managers, something infinitely precious and difficult to know the seminarians who might know better in your room and in the course, and therefore more justified a warning when called. Happy and very naturally widens the range of talks, making some part of pastoral experience and intellectual concerns of others. Mutual antipathies reabsorbed almost always coming from an imperfect mutual knowledge (is remarkable how easily you hate the cartoon image that has been done differently and how, on the other hand, it's easy when you love truly knows!). For the directors is an ascetic and a vaccine against premature aging that looms over all people serious or important, and this is not negligible. Lets elaborate on too many simple ideas put forward by the seminarians, but also to correct at least those that one is done on them and hardly worth anything.
In short, establishing relationships between them normal, man to man, which transform the community and help the maturation of each. All objections raised against this system are on behalf of routines or prejudice unless that is solely due to too few men who accept the easement, which God forbid!
We say in short, it is absolutely necessary that in the life of the seminarian, open, periodically, some parentheses are vacation, military service, the other intervals that managers see it as essential to enable them to judge their relationships are made, the attitudes of young clergy, such as manifested in a more real than the Seminary, are no less necessary to the same stakeholders who can prove his moral strength, his apostolic sense, the specific sacrifices that are asked. "As for me," declared Cardinal Julle Petit-ville, not ordain a seminarian who has not measured during the holidays the strength of his conviction, his strength and faithfulness. " Another reason, also the time spent in the barracks can be very helpful.
But above all know, that in some cases, leave and military service are insufficient. It happens that a young, otherwise well-endowed, remains despite all efforts strangely superficial comfortably pass the exams but becomes interested in their studies, because he sees "what is it for this' wants to be a priest, but is difficult for him and others know why; is certainly an orderly religious life, but seems to lack depth, and one wonders if he is not linked to the workshop environment in which you live, does not seem unfit for chastity, but not ground that it has proved himself. In short, it must be mature, and life appears locked unable to pursue this maturation. He was then sent to a chosen priest team where they will face practical problems. First will probably be abandoned, then gradually take part in the apostolic concerns of the team to which he belongs will clash with the hard things and people will see the work of grace in the souls that are transformed or resisting, the doctrine to be studied before it will appear not as a lesson to be learned, but as word of Life, and the need for further experience, to re-learn, assimilate, his sentence will be transformed completely and be fed through the action, the temptations to be presented will reveal the human condition and give it a fighting spirit inside did not know.
It is obvious that this experience should not be attempted if one accepts as an ideal present the largest number of seminarians to the management, because it is necessarily a test that has two exit doors. But those who refuse on principle this experience should know that the test tomorrow differ from the priesthood, and at risk of seeing the young priest sink ... or force the door, because, it said between us, the grace of the priesthood is not intended to directly meet our audacious unconsciousness. On the contrary, those who accept it when they appear necessary, often be glad to see her enter the seminary, after an "experiment" more human, more conscious, more determined, include the demands of seminary life that did not accept but with grief, and be delivered with avidity to a study that will need direction; work to fill the gaps was painfully established, think their lives rather than endure it. It is true that everything does not always follow this pattern as simplified and optimistic but the fact remains that bears a beautiful risk to run, and that this risk, so it seems, is the true wisdom.
The rector or director of the seminary
It is largely a group of senior external forum, the creator of the seminar a climate conducive to ending the crisis in particular and singularly the final choice. But the Chancellor, whom the customs in force in our seminaries of France give the true position of the collective spiritual director, also has an important role in the maturation of the decisions. It does so mainly by individual contacts and spiritual reading ...
No missing senior who look (and we think it very rightly) as a wonderful training tool. And, thank God, there are seminarians to understand, even here and now, how much they help. A young priest who had been successively two very conspicuous than he said speaking of spiritual reading: "He was truly the best time of day." We think that has a particular effectiveness on the issue before us. It is neither a theology course or a course in spirituality, though I can not ignore the one nor the other. On the contrary, is not limited to topical treat or to highlight the requirements of regulation or to see the faults, to argue, as I said a superior, 'red flags and green signals. Ordinarily prevents the tragic genre, which would create an atmosphere of tension, the comic genre, which would undermine the seriousness, but does not disdain smile, always away from the bombastic genre, which would put the worst of comedians, comedy unconscious is not pedantic or even wise, because it comes at a time when listeners have reason to be tired. "She speaks" as people say. Which is not to speak foolishly about everything and anything, but unpretentious and addressing a vital issue too freely for future priests, supports this course on the actuality of the facts and ideas, comments preferably a psychology of thumb, the inner experience of the speaker and the listeners, the living love of Christ and his Church, the concerns of the kingdom and the mystery of a world without God, is old does not say everything he knows, but front of their children to think aloud with simplicity and kindness and face without anything, they put lots of questions which might not have thought to think aloud and to propose questions, that may ultimately be best defined as . The seminarians have no shortage of opportunities for contact with the printed paper and it happens to them lurks a danger of indigestion. But contact with a living soul who has realized "how sweet is the Lord" and how serious are their demands, which have fought and suffered and might hesitate, but knows their struggles and decided to face suffering with humor, this is what they want and what they unconsciously is beneficial. No doubt they want unless they ask questions, but have much need of it! Which of his ideas have been freely chosen by them? They were formed in childhood, and this is fine, but through this training, for slags have spent many, many "prejudices" of the body environment have made in their faith, how many 'blocks' have occurred between his supernatural vocation and wishes to lead a life "church", many slogans have been imposed uncontrolled unconsciously, and how many axioms also alleged that sometimes are just slogans that have long duration. Has the time come for them to clarify their religion, to test their convictions, to break the tinsel is sharp for the. inbred line architecture of their faith in Jesus Christ. It is largely spiritual reading which operates the deoxidation necessary, is in it, at least, where ordinarily begins. Probate spiritus if ex Deo sunt; matter put everything in point: "The spiritual man judges all, and not dependent on anyone's view," writes St. Paul (1 Cor., 2, 15).
It will be said, this is dangerous. All action is dangerous, but is even more dangerous to do nothing. And, do not exaggerate anything, the danger is limited and no one gets lost when you have to light the Holy Gospel, the Church's teaching, teachers who have gone through the same painful experience of discrimination. Is not this more dangerous in ten or twelve years, when the unresolved issues will be imposed on their own, though it may be that no aid had to resolve them when the temptations are by contrast stitching? Can not find priests sometimes say, 'if I had known! "? What will deny or feign ignorance? This is what we get if we think the seminar as a "protection" vocations ", when in reality it is primarily a test if you place the seminarians only to the obligation to keep a treasure they think they have received rather than encourage them to wonder whether they have received good, if even slightly judge outputs of the seminar as "dropouts" only God who searches the kidneys and hearts have the right to pronounce this word.
There is certainly a sign of health for a house, not ever register a new direction, this may mean that the problems should have been raised have been resolved previewed when they have been evaded.
Spiritual reading does not relieve the Rector of personal contact with seminarians. His role is not a director of conscience, but not limited to grant or deny permits. Even here there are ways and ways. It is less secure a foreign order, of course always necessary to form freedoms. Most often, before a request for leave which is not pure formula, or to a proposed initiative within the community, who suddenly adopt the superior attitude of reception, if the seminarian is a man, it is unlikely a priori come to make a reasonable proposal, if not yet a man, not a way to convey to the adult state give the impression that no one wants to engage him.
In any case, it is treated as a man, we understand their point of view, it is stressed to him that aspect of the matter could escape, he explains the higher point of view can be different from yours, not simply because the two are a different side of the table, but he who is responsible for the common good must take into account more data than perhaps he sees only a very restricted sector, and is asked to draw the same conclusions . Under these conditions will rarely have to "impose his authority 'do not hesitate in some extreme cases, but will then signal that the maturity of the seminary is still very poor. Does this diminish the importance of obedience? Indeed, if perfect obedience consists in acting without understanding. But if adherence cordial, intelligent subsidiary and therefore to the divine will, that the superior and subordinate humbly seek together, it has not been devalued, but humanized and polite. There will come a time when the seminarian must decide for itself, and the first moment that should guide their lives forever, and we bet that this education will not have been useless.
Nor are useless interviews, spontaneous or induced, which may be his superior. Seminarians have the right to know what you think of them and not to drag behind him. all his life, a record that they ignore the content. Are also entitled to freely express their desires, their hopes, their aspirations, they do to the director of conscience, but not bad to have the opportunity to do likewise to his superior who is the delegate of the bishop and the legitimate desire are surprisingly confident. It would be nice that we were fully prepared to "waste time" with them. First, it builds trust and listen to them and normally tend to think they do not know, but superficially, and they have always to blame.
How often have we had occasion to modify or to complete a very light opinion about a seminarian at the end of a conversation held with him! Not that it gives the impression that external observation is necessarily false, but is partial and not reach the soul. Only real contact between man and man, is able to make presentations, and only one who knows how to listen, struggles and victories, prejudice and the right ideas, the centers of interest and the "complex", and the past illuminates the present and predict reactions today that those of tomorrow. And of course we will talk about its shortcomings and its successes, not to admonish or praise, but to discuss with them to help them become aware of what will be tomorrow depending on what they are today, to confront also our trial, and fallible, with its fairly exposed to view, can sometimes be very clear.
All this will create clarity, which we will need first and fleeting impressions nuanced expressing them, and they will have made possible a true insight that will be a maturity factor: reflect on the views they have had with us, talk about it to his director of conscience, confront the trial of the external forum of the internal forum, variously enlightened, and when the time comes, will see more clearly and be more free before the election decisively. But let's face it, this mutual trust can not be improvised; required to settle months and sometimes years, blessed the seminary that has been "followed" throughout his life seminar, not only by the same director, but also the top: keep this print lifetime.
The spiritual director or awareness
Given the above, created by the entire life of the seminary and the action of the superior, outlining the role of director of conscience. There is no question of discussing this paper in full: it would require a new article and still not be enough. Otherwise we do not delude ourselves if we say that the conscience of a seminarian is not addressed in a way fundamentally different from that of a secular or a religious. In any case, it is concerned that it does discover the will of God upon him, entered in their past, their attitudes and aspirations, in the events that sometimes has to interpret and sometimes avoid in any case, start in a matter of spiritual life or to develop it, eventually, be a need to educate free, leaving the subject of responsibility for their decisions, help to develop according to their vocation, and to avoid replacing the personality of the director led by the spiritual . Tasks always necessary and always difficult ...
In the present case and that is the study of a vocation, the role of director of conscience under consist in ensuring their personal conviction of the vocation of a seminarian or consecrated, than in helping her run, to secure for itself conviction that the vocation. No doubt there are cases that are clear: lack of skills is obvious, or insufficient motivation is obvious, then the spiritual director has no doubt that his opinion bluntly to his spiritual son, and point out that the ineptitude is unfounded. But things are not always so clear. Very often insufficient maturity of the subject or point of view which has long been placed impede the slightest doubt about his future although he is unable to ask yourself the reasons which lead him to the priesthood. With patience, his director of conscience will lead you to ask questions and acquire a genuine spiritual individuality, will help make clear the reasons which had aimed at the seminar, to judge with clarity, to identify those to which God has been invoked to drive you to where you are, but they were only temporary and must be rejected, to make the new grounds that a genuine spiritual experience does appear to be expressed in very concrete terms his priestly ideal, in short, prepared according to their own duty "when H of the conquest of the final position.
Probably will not happen without a crisis. It would be extraordinary, and also disturbing that a young, against the demands of the priesthood, did not feel a wave of fear and a temptation to retreat. That's when the spiritual director's task is especially delicate. Sometimes it will be necessary to provide security, but never numb. Some seminarians, and often the best, refusing to full strength the prospect of a priesthood without hope, they tend to overestimate the trials and temptations that await them and, given the crushing burden that God has clearly, not see more than his weakness. With more foresight than they, and more experienced, the spiritual director has a beam of light on the real motives which may have confidence, inculcated that no life is constructed without the big firm and lucid acceptance of a safety hazard, and that this appetite for risk is confused with the madness of the Cross, who manfully making heeding the voice of the Church and having cast up, as the sage of the Gospel (Luke, 14, 28), the opportunities God places available, will not be disappointed because their confidence is in the Lord and not himself. In addition, show your spiritual director, what conditions led to the priestly life: certainly hard, in most cases, but not insurmountable for those who are mature faith. In this area, must combat the impression sometimes produced disastrous for some seminarians or priests consecrated mediocrities, "They were what we are, we become what they are," and often the answer may be: 'if you are what they were actually better not to pledge, but know not what they were, not surprisingly criteria sometimes negative externalities and those who supported his call. They say they're already back on many things, is that perhaps they have not ever gone anywhere, or have gone on a youth movement of generosity, or subsistence, or structured and offered no guarantees to back. Ved also those whose priestly personality has not done more than open with age, and ask yourself against, reason and faith if you could not do what they. "
This will limit the office of spiritual director to the timidity that seem unjustified. Going further, exercise real pressure to be too clever play by saying, "I answer for you, trust me," that is put on airs of dispensing the seminarian to decide for itself is to impair their freedom of choice. If it is normal that dude run for some time, in the end must dissolve your doubt see the light of a call and return to find some peace, not a request of the diaconate to obey the director, but because he has made a free decision. But has all the skills, you say, and some eminent degree! We need at least one, and this is essential: not to positively, and you have no right to want for him, when you're not there to do whatever he wants, will you then? Illuminate not decide for another. Lighting up is also not numbed. We here particularly in the interior seminarian whose vocation seems very insecure for some time. I doubted him enter the seminary, was told he needed to fairly try the experience. Sea! Then he wanted to really not take the cassock; has been reminded too that this "does not require anything" and needed to live the life of the workshop seriously. Good! He is treated hereafter as "future priest" who is aware that: it becomes "as if".
In each of his objections, replies with the leitmotif of trust in God: "This will be fixed. "By providing a timeout and reflection outside the seminary? He discourages this, because "most of those who have tried this experience are back!". Prayer and trust in God and take you to the diaconate; eventually persuaded that he is called as everyone else: this will give a priest for the diocese and more will be saved a vocation.
Hasten to say, to honor the directors of seminaries, which this short film, which is, alas!, A documentary which several copies exist, however, is increasingly difficult to find. But like all extreme cases, may help understand other more benign. It never abused the trust in God, but the argument can be abused. Not a question of access suddenly and without any serious consideration to any notions expressed by a seminarian to change my life, and to yield to the first temptation would certainly not exempt from reproach. But it is clear that trust in God is not real unless it is coupled with a genuine supernatural prudence. It seems that prudence dictates that a young man approaches the diaconate if you have not taken their determination fully and freely and therefore is not in condition to do so, we must take into account your doubt or denial. It is indeed painful to see abandon the priesthood to a subject on which they had founded flattering hopes, but this could not excuse influencing pain indiscreetly in the subject's decision
The enlightened spiritual director does not come forward to judge the divine will regarding his run, he knows that God's thoughts are not our thoughts and His ways are not our own. But the concern never encourage, support, happy, their targets placed in the clear light, not hidden or difficulties, nor to receive aid, it calls to prayer disinterested trust maintains it is not total because the base has not been made in advance, no passes over the Providence knows that ignores that the designs, and having done everything in his power to ensure the maturity of the election, leaving full responsibility to its directed only against God, you can have your destination.
We would have provided some elements of solution to the question raised by Dr. Nodet: Is there a method to discern in the supernatural level, the authenticity of a priestly or consecrated vocation? Our answer is clearly yes. This method consists of a party to check the abilities of the subject of another party to make moving gradually, through all means of seminary life at our disposal, to real maturity in the faith that you will take trance its decision in full spiritual freedom. In this second aspect, it is inevitable that "intermingling spiritual method, psychological method, and intuition" is not only the director of conscience, but of all those who, in one degree or another, are responsible for the call of the subject. This does not prevent, but the spiritual method can not be practically isolated, may nevertheless be distinguished and often need it to be; could happen that a perfectly genuine vocation has used an invalid reasons or even to manifest neurosis, in which case, the psychologist must expose the futility of the reasons, the psychiatrist must cure the neurosis, and "spiritual method" will ensure the authenticity of the supernatural vocation. But it is clear that often the "spiritual method" can not act for a cautious view but when the psychological mystery has been resolved satisfactorily. This trial ultimately will always support freedom of choice on the subject before the call to a life that he looks face to face in its true light. All seminary life, all the action of the directors and top management all given conscience concur in the internal forum directly or indirectly to shape and clarify this freedom. This is the first truth that we have tried to expose.
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