Fr. Timoteo Ofrasio, SJ: The New English Translation of the Roman Missal and Liturgical Renewal

Fr. Tim Ofrasio, SJ gives a talk at the Theological Hour of the Loyola School of Theology

Fr. Tim Ofrasio, SJ gives a talk at the Theological Hour of the Loyola School of Theology

by Fr. Tim Ofrasio, SJ

(This talk was given this January 11, 2012, 10:30-12:00 at the Cardinal Sin Center, Loyola House of Studies, Ateneo de Manila)

Introduction

Forty-seven years after Vatican II and 43 years after publication of the Roman Missal of Paul VI, a new English translation of the third typical edition of the Roman Missal is now in use in the English speaking world.  The role of the Roman Missal is vital in the ongoing liturgical renewal desired by Vatican II.  PCP II twenty years ago also listed ‘liturgical renewal’ as one of the tasks of the Church in the Philippines in its goal of renewed integral evangelization. It lists the Eucharist, particularly the Sunday celebration, as among the more vital areas of renewal.[1]

As early as 2009 when the new translation of the Ordinary of the Mass was made available on the web by the USCCB, voices of alarm were raised from all quarters.  Rumours of a reform of the reform had been circulating since Pope Benedict became pope in 2005 and the new English translation was seen as part of that alleged reform.  The issuance of the Instruction Summorum Pontificum issued motu propio in 2007 which allowed the more liberal use of the pre-VAtican II Tridentine Latin Mass further buttressed the belief in a perceived papal policing of the Roman liturgy.  There were fears of a return to the pre-Vatican II liturgy, and that the new English translation would revert the Church back to the old Latin Liturgy.  The truth of the matter, if we care to look back, is that Liturgicam Authenticam is a product of Pope John Paul II’s document Vigesimus quintus annus, marking the twenty-fifth anniversary of Sacrosanctum Concilium, which called for an opportune stock-taking, not least in the area of faithfulness in translation.  The editio typica of the Missale Romanum on which the new English translation is based, was published by the Holy See in 2002, when Blessed John Paul II was still gloriously reigning, and Liturgicam authenticam on which the new English translation was based, was published by the Holy See in 2001, again during the pontificate of Blessed John Paul II.  If anything, the present pope, Benedict XVI, is only implementing, and continuing, the changes set in motion by his predecessor.

On the other hand, the English translation of the editio typica of the Missale Romanum of 1969 and the editio typica altera of 1975 was based on the translation principle of dynamic or functional equivalence as elucidated in the document Comme le prevoit— On the Translation of Liturgical Texts for Clebrations with a Congregation issued by the Consilium for Implementing the Constitution on the Sacred Liturgy on January 25, 1969.  Dynamic equivalence attempts to convey the thought expressed in a source text (if necessary, at the expense of literalness, orginal word order, the source text’s grammatical voice, etc.)

The new English translation of the third edition of the Roman Missal of 2002, is based on the principle of formal equivalence as explained in the Instruction Liturgiam authenticam issued by the Congregation for Divine Worship and the Discipline of the Sacraments on 28 March 2001 requiring that in translations of the liturgical texts from the official Latin originals, “the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses.  Any adaptation to the characteristics or the nature of the various vernacular languages is to be sober and discreet.”

The two approaches represent emphasis, respectively, on readability and on literal fidelity  to the source text.  There is no sharp boundary between dynamic and formal equivalence.  All the polemics and reactions for and against the new English translation are based on these two principles of translation.

Bishop Arthur Roche of Leeds in England, and Chairman of ICEL, notes that objections to ICEL’s translation work are really objections to Liturgiam authenticam.  Stipulations of this instruction differ markedly from those of the earlier document, Comme le prevoit.  These two documents do not have the same status: the earlier document was issued by the Consilium, the latter by the Congregation.  At the heart of Comme le prevoit was the idea of “dynamic equivalence”, as achieved when a translator detaches the “content” of an utterance from the “form” in which it is expressed.

Bishop Roche cites, for example, the Third Eucharistic Prayer when we say ‘so that from east to west a perfect offering may be made,’ to translate the Latin ‘ut a solis ortu usque ad ocasum oblatio munda offeratur.’  The poponents of dynamic equivalence say that ‘from east to west’ conveys the same information as ‘from the rising of the sun to its setting’, which is how the new translation renders it.  But the meaning of this phrase is richer: it is an expression found in Malachi 1:11:

See from the rising of the sun to its settinbg all the nations revere my Name and everywhere incense is offered to my Name as well as a pure offering.

The expression is likewise found in the Psalms.  It has been said by those who did not understand the context of the expression that to complete it, it should be rendered as ‘from north to south, and from east to west…’ whcih is not exactly the point of the expression; certainly the original Latin text does not have that sense in the expression.

Another example cited by Bishop Roche is found in the Fourth Eucharistic Prayer in the phrase, ‘ex genimine vitis repletum’ rendered in the new translation as ‘the fruit of the vine’ in the Institution Narrative.  The present translation says, ‘He took the cup filled with wine.’ Some argue that ‘the fruit of the vine’ means the same as the single word ‘wine,’ and that the simpler expression should be preferred.  But the words ‘the fruit of the vine’ are said by the Lord Himself in all three synoptic Gospels–this phrase has a powerful salvific resonance because of the symbolic value accorded to the vine and the vineyard in Scripture, as recalled by  Jesus’ elaboration in John 15 of the image of Himself as the true vine, His Father as the vinedresser, and ourselves as the branches.  This echoes back an even earlier usage in Isaiah 5–the famous “Song of the Vineyard”–and the Lord’s lament at the degeneracy of his once choice vine in Jeremiah 2.  Of course, the word wine connects with this Scriptural patrimony, but it does so les evidently than does the phrase ‘fruit of the vine’ which, upon each hearing, encourages us in our imaginations to see the particular Eucharistic event as part o fthe unfolding of God’s universal plan within history to rescue us from the destruction and chaos occasioned by our sinfulness and bring us into communion with Himself and with each other in Christ.[2]

And so, the new English translation of the Roman Missal is not meant to revert the Churchback to the old Latin liturgy, as many fear.  Forty-eight years after Sacrosanctum Concilium, and thirty-eight years after the first publication of the English Sacaramentary, the Holy See through the new International Commision on English in the Liturgy (ICEL)[3] and Vox Clara Committee[4] thought that it was now time to revise the English translation of the Roman Missal which was published as the English Sacramentary.  ICEL and Vox Clara both felt that there was a need to make a new translation that would be more thorough, clearer and nearer to the Latin original text.  Why this preoccupation with fidelity of the vernacular translation to the original Latin text?  We will shortly answer this sensitive question.

As early as 1992 when the old ICEL issued a proposed new translation of the Ordinary of the Mass of the Missal of Paul VI (presumably that project is now moot and academic since the disbanding of the group) until the appearance of “semi-offcial” English translation in 2009 of the Ordo Missae of the Missale Romanum editio typica tertia, I was hopeful for the revision of the Missale Romanum editio typica of 1969, and the editio typica altera of 1975, both under the pontificate of Paul VI.  Both earlier typical editions appeared in English translation of the Roman Sacramentary published by the old ICEL, and in Tagalog and other vernacular translations published by various diocesan liturgical commissions.

Reasons to be Hopeful

Hopeful, because

  1. I thought that finally some needed corrections could be put into place in this latest edition of the Roman Missal, vis-a-vis the presidential prayers: the axiom lex orandi, lex credendi could be applied to the text of the prayers.  This is my response to the question I just posed concerning the fidelity of the vernacular translation to the Latin original.  With the present translations–in English, Tagalog and Cebuano–I somehow have the feeling that they were hurriedly done given the exigency in 1969 of coming up with a workable translation for use in Masses in the vernacular[5].  In the process, the truths of the Catholic fraith were watered down in paraphrases and generalizations, and the results are vague statements and platitudes that do not explicitly express the Catholic faith.  In other words, some truths were somehow “lost in translation.”
  2. I am also hopeful for the revision because I have always felt even before my priestly ordination in  1979 that the language of the Missal in the vernacular, since it is addressed to God, should be above the casual manner of human speech.  In other words, it should be elegant and dignified, respectful but not distant, nor detached, or cold.  With the new translation I thought that this situation could finally be remedied.

These are the two main reasons for my high hopes for the new Englsih translation of the third edition of the Roman Missal.  There is reason to hope that the postconciliar liturgical renewal will continue with, and be enhanced by, this new English Missal.

At the time I wrote this article, I had not yet seen the entire published Englsih Missal.  I have a soft copy of some parts of it which also includes the new Ordo Missae.  I have noted the verbal changes in various parts of the Ordinary of the Mass, and as a whole, I like them.  I have also read quite a number of articles pro and contra published in the web, and have noted the merits and demerits of the points they raised.

The Case of the Tagalog Missal: Aklat ng Pagmimisa sa Roma

It seems to me that the present situtation of the new English translation can be compared to the introduction in 1981 of the then new Tagalog translation of the Missal, the current Aklat ng Pagmimisa sa Roma spearheaded by my friend and classmate in the minor seminary, the late Monsignor Moises Andrade.  I was a young priest then, and I remember how fellow priests protested and created stir against the new translation which was so different fro the translation then in use, the Misal Romano of Monsignor Jose Abriol.  For one I questioned the quaint title of the book: Aklat ng Pagmimisa sa Roma.  I realized it was a literal translation of the Latin, Missale Romanum, which was formerly translated as Misal Romano (from the Spanish).  Then, too, I thought the language of the Aklat ng Pagmimisa was archaic and difficult to proclaim, the sentences/phrases of the orations were in many places convoluted, such that by the time one got to the end of the prayer, one did not know exactly what one prayed for.  The Aklat also used a somewhat stilted, poetic style–with measure and rhyme–which I felt was rather too contrived and artificial.  One of the disputed words in the Aklat was ‘hinawakan Niya ang tinapay’ for ‘He took the Bread’ in the Consecration formula, which many of us then thought would have been better translated as ‘kinuha Niya ang tinapay,’ which is the more accurate translation of the Latin accepit panem.  Another word that was disputed was ‘pagindapatin,’ for ‘to make worthy’ which we felt would be more naturally translated as ‘marapatin’.  These expressions and others like them might have sounded familiar and normal speech in Bulacan, but certainly not in all of the Tagalog-speaking regions.  When I asked Monsignor Andrade why the Tagalog translation did not undergo a trial period for corrections and reactions the way the old ICEL did with its green and gray books, he told me that the process was tedious and would take long.  Let the priests wrestle with it, he said; there is no other offical Tagalog translation approved by the Holy See.  Thjat was thirty years agao.  Today, the Aklat ng Pagmimisa is the standard liturgical book in all parishes in the Tagalog region, and while there are still occasional complaints about the Tagalog vernacular translation, all seems quiet on the pastoral front.

First-Hand Experience of the New Translation

Since Advent 2011, the whole English-speaking world-except the Philippines–has started to use the new English translation.  In the Diocese of Novaliches, where I serve as pastor in a subdivision parish, the Local Ordinary, Bishop Antonio Tobias, decided to have the new English translation used in English Masses in order to, in the bishop’s own words, “slowly acquaint the parishioners with the language of the new translation.”  Although I would have preferred the this were done more systematically withy proper catechesis, I plunged into it head-on, and the results were unexpected.

For one, the change was no big deal for the Mass-goers.  They responded to the dialogue without difficulty; there was no big deal about ‘And with your spirit…,’ no big deal about ‘through my fault, through my fault, through my most grievous fault’ in the Confiteor, no big deal about ‘consubstantial,’ about ‘sending down your Spirit upon them like the dewfall‘ in the Eucharistic Prayer II, about ‘I am not worthy that you enter under my roof…’  They were quite attentive and conscientious in their responses.

What I myself found out was because I was so familiar with the old translation to the point of having committed to memory the Ordinary of the Mass–three of the Eucharistic Prayers included–realized that I could very easily trip on the words of the new translation for the simple reason that I thought I knew exactly what was coming, but o my surprise the phrasing was different from what I have gotten used to.  Hopefully this will eventually be remedied with constant use.

So how do I find the English of the new translation, particularly the presidential prayers?  The first thing I observed is that the translation has mostly retained the courtliness and stateliness of the Latin original.  Compared to the simple and direct language of the former translation, the language of the new translation bespeaks of a healthy recovery of formal language, the language we address to God.  There is in the prayers a rich theological density or complexity, a whole theology that makes us attuned to God and thus transfigures us, in contrast to the accessible, bland, flat and abstract language of the former translation.  Another obvious quality of the prayers is the poetry, the Biblical metaphor and concrete imagery they contain.

The Importance of Language in Worship

At this point the obvious argument in favour of the translation based on the principle of dynamic equivalence would be the use of simple, succinct and direct language which so appeals to our postmodern sensibilities.  Why use a language pattern in worship that is so estranged to the speech of the ordinary person?  Should not the language of worship reflect a speech pattern identical to that of the ordinary person’s in his communication?

In response to this, liturgical scholar Uwe Michael Lang comments that “[l]anguage is not only an instrument that serves to communicate facts, which it seeks to do in the most simple and efficient way, but it is also the means to express our mind in a way that involves the whole person.  Consequently, langauge is also the means by which we express thoughts and religious experiences.[6]

The use of the sacred language–and this rightly includes Latin–in the liturgical celebration is part of what St. Thomas Aquinas in the Summa Theologiae calls ‘solemnitas’.  The Angelic Doctor teaches: “What is found in the sacraments by human institution is not necessary to the validity of the sacrament, but confers a certain solemnity, useful in the sacraments to exercise devotion and reespect in those who receive it”[7].  Sacred language, being the means of expression not only of individuals, but rather of a community that follows its traditions, is conservative: it maintains the archaic linquistic forms with tenacity.  Moreover, introduced in it are external elements, in so far as associated to an ancient religious tradition.  A paradigmatic case is the Hebrew bibilical vocabulary in the Latin used by Christians (Amen, Alleluia, Hosanna, etc), as St. Augustine already observed.[8]

The Old and the New Prayers Compared

At the beginning of this talk, I said that there is much hope for the continuation of the postconciliar liturgical renewal with the new English translation of the third edition of the Roman Missal.  It attempts to capture concepts of the faith contained in the Latin text more accurately, and thus embodies the axiom lex orandi, lex credendi, specifically in the euchology of the Missal.  The prayers we pray at Mass ought to clearly express what we believe.  By way of example, let us take a look at the Collect Prayer for the 5th Sunday in Ordinary Time.  This Collect was in the pre-conciliar 1962 MR, the so-called “Tridentine” Missal, for the 5th Sunday after Epiphany.

Collect–Latin text (2002 MR):

Familiam tuam, quaesumus, Domine, continua pieta custodi, ut quae in sola spe gratiae caelestis innititur, tua semper protectione muniatur.[9]

A quasi-literal English translation would render it as:

Guard your family, we beseech you, O Lord, with continual mercy, so that that (family) which is proppingt itself up upon the sole hope of heavenly grace may always be defended by your protection.

The Old ICEL, using the principle of dynamic equivalence in 1973, rendered it in English translation as:

Father, watch over your family and keep us safe in your care, for all our hope is in you.

The new, corrected version of the new Roman Missal, using the principle of formal equivalence, renders the prayer thus:

Keep your family safe, O Lord, with unfailing care, that, relying solely on the hope of heavenly grace, they may be defended always by your protection.

Comparing the two versions of the Collect prayer, it is quite obvious that the version used in the 3rd edition MR has more substance to it than the rather lame and bland rendition of the 1970 MR.  For one, the idea expressed in the ut-clause–reliance on the hope of heavenly grace–in the 3rd edition MR is absent from the 1970 MR.

In general, with the new translation of the third edition of the Roman Missal, the Liturgy will be more formal and theologically deeper, more evocative emotionally and intellectually.[10]

Conditions for the Continuation of Liturgical Renewal

For the liturgical renewal to continue, however, it will need more than just the third edition of the Roman Missal.  Several factors play an important role in achieving this renewal.  There may be others, but these are the more obvious ones:

  1. instill love and respect for the Liturgy, especially the Mass, in the seminary training of candidates for Orders–in the classroom, in the chapel and in the apostolate;
  2. review the ideas/concepts behind the ars celebrandi of priests when they celebrate the Mass;
  3. fidelity-not rigidity–to the directions or rubrics in the Roman Missal.
In terms of directions or rubrics, aside from the suggestion for adlibbing, as in “in these or similar words,” all three editions of the Roman Missal are clear and if adhered to by celebrants (“say the black, do the red,” as they say) can contribute to a reverent, God-centered celebration of Mass.
For postconciliar liturgical renewal to continue, the seminary formation of candidates for Orders will have to be seriously looked into, both in classes on sacraments and liturgy and in seminary community liturgical celebrations.  What is taught in the classroom must be practiced must be practiced in the seminary daily liturgical celebrations so that a tradition of ars celebrandi is established and imbibed by seminarians preparing for Holy Orders.  It is from the healthy interweaving of sound theologico-liturgical studies and praxis that we can produce priests who have a sense of the sacred, a sense of awe and wonder before the majesty of God, a sense of the mysterium tremendum in the liturgical action they carry out for God’s people in the Church.  If seminary liturgies are sloppily and carelessly celebrated; if seminarians are allowed to “tinker” with, and make unauthorized changes in the Mass, chances are, after ordination, they will repeat the same abuses in the parishes where they will be assigned.  Qualified professors of liturgy and sacraments who know Church Tradition and have a healthy respect for it, need to instill in the hearts of the candidates for Ordination a respect and love for the Liturgy, especially the Mass.

Conclusion

Ultimately, however–and this is my conclusion to this paper–the right direction for liturgical reform depends on the individual celbrant and how he celebrates the Mass: his belief, his attitude, his devotion or the lack of it.  A priest is a steward of the mysteries of God in the Church.  Aas steward (other than acting in persona Christi capitis), the Mass is a treasure entrusted to him by the Church which he must cherish, guard, and preserve.  It is not something he is free to tinker with and make changes to, depending on his understanding or the need of the moment that he perceives.  The Mass he celebrates is not “his” mass; it is the Church’s.

If the priest does not honestly beieve that through his agency simple bread and wine become the precious Body and Blood of the Lord both during Mass and after it; in other words, if he does not dvoutly believe in Transubstantiation and the REal Presence as transmitted to us by the Church and Sacred Tradition, and instead interprets it according to how he understands it; if he does not believe that the Mass is above all the making present of the sacrifice of Christ on Calvary in an unbloody manner, that it is also the sacrifice of the Church in union with that one sacrifice of Christ; if he sees the Mass solely as a community meal that memorializes the Last Supper; if he regards the Mass primarily as a feast, which celebrates the coming together of the community, and not as the highest form of worship that the Church can render to God under the headship of Jesus Christ the High Priest, then, no matter what revisions the Roman Missal undergoes, liturgical renewal as desired by Vatican II in Sacrosanctum concilium and as envisioned by PCP II will continue to be held hostage by pseudo-liturgists and celebrants who see the Liturgy and the Mass as their “property” and thus indulge in “creative” tinkering to entertain themselves and their audience.

References

[1] Secretariat, Second Plenary Council of the Philippines (PCP II), Catholic Bishops’ Conference of the Philippines, 1992, Acts and Decrees, nn. 176-181, pp. 66-67.

[2] Cf. Bishop Arthur Roche of Leeds, Chairman of ICEL, Address to the USCCB, 15 June 2006.

[3] The International Commission on English in the Liturgy (ICEL) is a mixed commission of Catholic Bishops’ Conferences in countries where English is used in the celebration of the Sacred Liturgy according to the Roman Rite.  The purpose of the Commission is to prepare Englsih translation so the each of the Latin liturgical books and any individual liturgical texts in accord with the directives of the Holy See.

[4] Vox Clara is a committee of senior Bishops from Episcopal Conferences throughout the English-speaking world formed by the Congregation for Divine Worship and the Discipline of the Sacraments on July 19, 2001 in order to provide advice to the Holy See concerning English-language liturgical books and to strengthn efective cooperation with the Conferences of Bishops in this regard.

[5] The 1973 English translation of the Roman Missal was based on the principle of dynamic equivalence, which is the preferred model for translation in the Instruction Comme le prevoit.

[6] Uwe Michael Lang CO, “The Language of Celebration”

[7] Ibid, Summa Theologiae III, 64, 2; cf. 83, 4.

[8] Ibid., cf. “De doctrina Christiana” II, 34-35 [11-16].

[9] Custodio means “to watch, protect, keep, defend, guard.”  It is common in military language.  Innitor, a deponent verb, means “to learn or rest upon, to support one’s self by any thing.”  Innitor also has military overtones.  The thorough and replete “Lewis & Short Dictionary” provides examples from Caesar and Livy describing soldiers leaning on their spears and shields” cf. Caesar, De bello Gallico 2.27).  Munio is similarly military term for walling up something up, putting in a state of defense, fortifying so as to guard.  Are you sensing a theme?  We need a closer look.

We must make a distinction about pietas when applied to us and when applied to God.  When pietas is attributed to God, it means “mercy”.  Pietas gives us the English word “piety”.  L&S says pietas when applied to persons is “dutiful conduct toward the gods, one’s parents, relatives, benefactors, country, etc., sense of duty.”  It furthermore describes pietas in Jerome’s Vulgate in both Old and New Testament as “conscientiousness, scrupulousness regarding love and duty toward God.”   The heart of pietas is “duty.”  Pietas is also one of the seven gifts of the Holy Spirit (cf. CCC 733-36; Isaiah 11:2), by which we are duly affectionate and grateful toward our parents, relatives and country, as well as to all men living insofar as they belong to God or are godly, and especially  to the saints.  In loose or common parlance, “piety” indicates fulfilling the duties of religion.  Sometimes “pious” is used in a negative way, as when people take aim at external displays of religious dutifulness as opposed to what they is “genuine” practice (cf. Luke 18:9-14).  (Prayer analysis by Father John Zuhlsdorf, What Does the Prayer Really Say blog, 07 February 2011)

[10] Jerry Filteau, “Liturgy will be more formal, theologically deeper” in Roman Missal, website of the USCCB.

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Apostolic Visitation to U.S. Seminaries: the Problem Areas

The final report of the Apostolic Visitation of U.S. seminaries was dated 15 December 2008.  The report presented the good and bad views of the seminaries.  I will summarize the the problem areas here, so that they will provide a simple checklist for evaluating seminaries, especially here in the Philippines.

PROBLEM AREAS

A.  Concept of the Priesthood

  1. The students have an idea of priestly service, but teachings such as on the character impressed by the Sacred Orders, on the nature of sacra potestas, on the tria munera, etc., are not so well known.
  2. The mixing of seminarians and laity in theological classes leads to the blurring of the distinction between the common priesthood (of the laity) and the ministerial, hierarchical priesthood.
  3. The priestly formation must be devoted to the priesthood itself and not to priesthood being de facto part of religious life.
  4. Some thinks that to limit the priestly ministry to men is discriminatory.

B.  The Government of the Seminary

  1. Rectors must not only be exemplary priests (or religious); they must also be leaders capable of making difficult decisions.
  2. Some rectors are frequently absent in their seminaries.
  3. Formation faculty must be priests; though the teaching faculty can include religious and lay people, the majority of the teachers must be priests.
  4. Frequent changes in the faculty are bad for the formation of students.
  5. Seminary formation suffers due to faculty members having duties inside and outside the seminary.
  6. Many centers run by the religious have a culture of widespread dissent.
  7. There are some faculty members who, although not speaking openly against church teaching, let the students understand through hints, off-the-cuff remarks, etc., their disapproval of some articles of magisterial teaching.
  8. In problems involving doctrinal teaching, the procedures for removing a faculty are not invoked as often as they should be.
  9. The laity must not study in the seminary.
  10. Let the USCCB decide whether there are too many or too few seminaries.

C.  Criteria for Admission of Candidates

  1. There must be a propedeutic period for diocesan candidates.
  2. Prior to and following their pre-notiviate and notiviate, the seminarians must be evaluated to determine their suitability.
  3. The Rule of Life of the College Seminary and pre-theology course should be more, not less, exacting than that of the theologate.  Unsuitable students must be dismissed.
  4. There must be a minimum of 6 years of formation to determine the irregularities in the behaviors of the candidates.
  5. The bishop, not the vocation directors, should call the cadidate to orders.
  6. Seminaries should have their own screening procedures and not rely on the ones provided by the diocese.
  7. Individual candidates from sponsoring dioceses must be well documented.
  8. Students studying in the same seminary–diocesan or religious–must be governed by the same rules for accepting and rejecting students.
  9. It is not clear who has the right to see the results of psychological testing of candidates.
  10. Seminary rectors must always keep the barriers to ordination high: they should reject unsuitable candidates and should not shorten the formation time.

D.  The Seminarians

  1. Some candidates come from broken families or with little knowledge of Catholic doctrine.
  2. Seminaries with candidates coming from different cultures must incorporate various cultural expectations.
  3. There are still some places–usually centers of formation for religious–where ambiguity vis-a-vis homosexuality persists.
  4. The lack of oversight regarding what students do off-campus invites trouble.

E.  Human Formation

  1. Formation advisers must not intrude into spiritual direction, i.e., they must not ask about matters of sin.
  2. The Rule of Life in the seminary must be more demanding, so that the seminarians would take on a more priestly and ascetic character and shed a wordly style of life, e.g.,  alcohol use, curfews, absences, off-limit areas to guests, etc.
  3. Restrict internet use to public places; internet-filtering programs must be used.
  4. Since the rule of life for older candidates is diminished, the superiors must closely watch if these candidates have interiorized  the strict rules in his previous years.
  5. During summer breaks, if a student does not comport himself as if he were in the seminary, then his formation has not interiorized his formation.  Plans must be drawn for the students during breaks so that their formation is not interrupted for several months.

F.  Spiritual Formation

  1. Liturgies celebrated at religious centers of formation do not obey liturgical norms.
  2. There are no fixed periods of time for prayer.
  3. Seminaries must educate students on the classical forms and Catholic spirituality.
  4. All seminaries must organize community masses in the seminary every day even on Sundays; lauds and vespers must also be celebrated daily.
  5. Seminarians must go to confession at least once every two weeks.
  6. Seminaries must include recitation of the rosary, novenas, litanies, Stations of the Cross, and so on.
  7. Some institutes even have an atmosphere that discourages traditional acts of catholic piety, which begs the question whether the faculty’s ideas are constant with catholic teaching and tradition.
  8. Some sins are revealed even in the public forum; other seminaries prepare lists of exceptions to the inviolability of the seal of the confessional.
  9. It is difficult to ascertain, in the external forum, whether each individual seminarian is interiorizing his formation.
  10. Some faculty members question the link of celibacy to priesthood.

G.  Intellectual Formation

  1. Many teachers in the seminary do not have proper qualifications from an institute recognized by the Holy See.
  2. Because of teacher scarcity, some teachers teach beyond their expertise and do not have enough time to keep up to date in their disciplines.
  3. Some essential courses are omitted or telescoped.
  4. It is highly unlikely that seminarians studying in community colleges would receive Catholic philosophy education that is useful for theology and whose teachers are Catholics with eccelesiastical degrees.
  5. Mariology and Patristics are not taught.
  6. Students have weak grounding in Latin, which should have been useful for the Liturgy and for consulting primary theological sources.
  7. In seminaries run by the religious dissent is widespread, such as on the fields of moral theology, the ordination of men alone, and bioethical and medical questions.
  8. Theology and spirituality cannot be divorced; teachers should not shy away from spiritual and pastoral questions should they arise in class.
  9. Programs of pastoral formation should be under the direction of a priest, such as those on the administration of the sacraments; religious and lay people can only assist in the planning and organization.
  10. Seminarians must not be sent to pastoral experiences that are incompatible with Catholic pastoral practice.

H.  Promotion to Holy Orders

  1. Seminarians are only evaluated only on their fourth year theology and not before it.
  2. Non-ordained and non-Catholic faculty members should not vote on the ordination of a seminarian.
  3. Evaluations of seminarians must not be arbitrary; those who are denied promotion must be given an explanation by the superiors.
  4. Impediments and irregularities to order must be checked before the formation, in order to avoid problems later.
  5. If there is doubt on the worthiness of a seminarian to be ordained, do not ordain him.

I.  Service of the Seminary to the Newly Ordained

  1. Seminaries must provide ongoing formation for the newly ordained; this is difficult if the newly ordained priests are spread out over a large geoegraphical area.

Signed:

Congregatio de Institutione de Catholica (de Seminariis et atque Studiorum Institutis)