The Development of Catholic Priesthood

The episcopal conferences revise those programs periodically, with the cheering of the Apostolic See (Paul VI, 1965).

Priests argon trained in seminaries, which ar responsible for their ongoing religious formation. Minor seminaries atomic number 18 completed to develop the initial elements of vocation, with particular reference to the needs of adolescence and kempt psychology. The coursework should be so arranged that if students choose a distinguishable course, they can easily pursue that elsewhere (Paul VI, 1965).

However, the major seminaries atomic number 18 to be established to focus exclusively on sacerdotal formation, in which the whole training of the students is oriented to development of the individual in the model of Jesus Christ. The seminary is to be led by the best people, specially trained, and to form a body that is corresponding one family answering only to God. Bishops are to be incessant and loving presences, acting like a father to the students. The seminaries are to be the heart of the diocese and all priests offer their renovation to it (Paul VI, 1965). During the entire process, students are to be evaluated and tested for spiritual, moral, and intellectual qualifications, on with physical and psychic health adequate to the purposes. They are to be trained carefully into the tradition of celibacy (Paul VI, 1965).

Finally, after the close of their course of studies, and ordering to the priesthood, individuals are exhorted to continue their studies, and the pr

Paul VI. (1965a). Decree on the Ministry and Life of Priests (Presbyterorum Ordinis). title on December 7, 1965.

ocess of spiritual formation, so that their vocation may continue to develop fully.

As mentioned earlier, the ordination to the Diaconate is the first phase in the process of receiving ordination to priesthood. The candidate first receives the Diaconate and must exercise the functions of this role appropriately in order to anticipate a candidate for the priesthood. After a period of era of such effective action and spiritual grace, the priest is enact through the Sacrament of holy Orders to the Presbyterate.

This ordination is a sacramental ordination which is performed by the Bishop in his role in the hierarchy as superior to, and father of, the priest and the rest of the community. The ordination involves the imposition of hands and consecratory prayers by the Bishop who passes on the consecration which is viewed as extending mound from the apostles, and ultimately from Christ himself. It is during this process that a special ontological relationship is considered to be formed which unites the priest to Christ. Essentially, the priest is ontologically conjugate to the invigoration and action of Christ, continuing that in his own life and ministry. Thus, the identity and existence of the priest is related specially to the collar (Directory on the ministry, 1994).

Through the Sacrament of Orders, the priest is ultimately transform into "Christ himself," so that he can properly intend the leadership of Christ in the church and perform the sacraments. Priests are individuals who have been conformed to Christ the Head and Shepherd by the sacramental process which confirms their vocation through ordination in the Holy Spirit (Paul II, 1998).

The sacrality of ordination is such that the priest is required to covenant absolute and uncondi
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