Seminary as the Path for Pilgrims of Hope

 

Let us embark on a spiritual pilgrimage, a journey inward to rediscover our identity as pilgrims of hope. As men preparing for the priesthood, we are called to be examples of hope in a world often masked in darkness. Our journey is not without its challenges, but it is precisely in these trials that our hope is forged.

 

1. What is Hope?

Hope is an optimistic state of mind that is based on an expectation of positive outcomes. It is a belief that things will turn out well, even in the time of adversity. It is a desire accompanied by expectations of fulfilment.  

Essentially, it is a spark within us (fire) that keeps us going, even when things seem bleak. It is the anchor that holds us steady during life’s storms.  

 

4 Characteristics of Hope

1.       Resilience: The ability to bounce back from setbacks.

2.       Faith: Belief in something greater than oneself.

3.       Desire: A longing for something better.

4.       Expectation: A sense that positive outcomes are possible.

Hope influences one’s capacity for critical thought and decision-making, as well as one’s abilities, talents, courage, and openness to new possibilities for learning and growth. Hope gives them newfound bravery and restores their strength. This fosters a collective optimism that empowers individuals to initiate positive change.

 

1.1 Resilience: The Bedrock of Hope

Resilience is the cornerstone upon which hope is built. It is the ability to withstand adversity, bounce back from setbacks, and emerge stronger. It's about possessing the inner strength to persevere through challenges, rather than being defeated by them. Resilient individuals possess a capacity to adapt, learn from failures, and find new avenues to progress. This quality is essential in cultivating hope because it provides the foundation for believing in the possibility of overcoming obstacles.

1.2 Faith: The Guiding Light of Hope

Faith, often understood as belief in something greater than oneself, is a powerful catalyst for hope. It provides a sense of purpose, meaning, and connection to something larger than individual existence. Faith can be rooted in religion, spirituality, or a personal philosophy. It offers a belief in a higher power or a positive force that can guide and support one through difficult times. By anchoring oneself in faith, individuals can find strength and courage to face challenges with optimism and hope.

1.3 Desire: The Fuel for Hope

Desire is the internal drive that propels hope forward. It is the longing for something better, a yearning for growth, fulfilment, and positive change. Desire creates a sense of purpose and direction, motivating individuals to strive for their goals. It is the internal compass that guides one towards a brighter future. Without desire, hope can become stagnant and lose its potency.

1.4 Expectation: The Anchor of Hope

Expectation is the belief that positive outcomes are possible. It is the anchor that keeps hope grounded in reality while reaching for the future. It involves envisioning desired possibilities and believing in the likelihood of their occurrence. Expectation is not merely wishful thinking but a cognitive process that involves assessing probabilities and considering potential paths to achieve desired goals. It provides the mental framework for hope to flourish and grow.

Thus, hope entails a desire for something that is valuable; a positive belief that is to achieve though what is to be achieved is uncertain and trust in the resources within and without (internal and external).

 

2. What is a Pilgrimage?

A pilgrimage is a journey to a sacred place or site for spiritual or religious reasons. It is often seen as a way to deepen one’s faith, seek spiritual growth, or fulfil a personal vow. Pilgrimages are found in all religions and cultures.

 

4 Characteristics of Pilgrimage

1.      Purpose: Primarily spiritual or religious, but can also be personal or cultural.  

2.      Destination: A place of significance within a particular faith or tradition.  

3.      Journey: Often involves physical travel, but can also be a metaphorical journey of self-discovery.  

4.      Transformation: The experience is often transformative, leading to personal growth and spiritual renewal.  

2.1 Abraham’s Journey: A Pilgrimage of Faith (Gen 12: 1-3)

Abraham’s departure from Ur to the Promised Land is considered a foundational pilgrimage example. It was a profound act of faith and obedience to God’s call.

Key elements of Abraham’s journey:

1.      Divine Call: God directly commanded Abraham to leave his homeland, family, and familiar surroundings.

2.      Uncertain Destination: The specific location of the Promised Land was not initially revealed, symbolizing trust in divine guidance.

3.      Faith and Obedience: Abraham’s willingness to forsake everything based on God’s promise demonstrates the core of faith.

4.      New Beginnings: The journey began a new chapter for Abraham, his family, and ultimately, the Israelites.

While Abraham’s journey doesn’t fit the classic mould of a pilgrimage with a specific sacred site as a destination, it embodies the spiritual and transformative aspects often associated with such journeys. It’s a testament to the unwavering faith required to follow a divine calling.

 

2.2 The Biblical Pilgrimages

The Concept of Pilgrimage is deeply ingrained in the biblical narrative. It’s more than just physical travel; it symbolizes a spiritual journey, a quest for a deeper connection with God and a longing for the promised land, both literal and spiritual.

1. Abraham’s Journey: As we discussed, Abraham’s departure from Ur to the Promised Land is a foundational example. It represents faith, obedience, and a new beginning.
2. The Exodus: The Israelites’ journey from slavery in Egypt to the Promised Land is a collective pilgrimage. It is a story of liberation, God’s provision, and the formation of a nation.
3. Pilgrimage Feasts: The Old Testament prescribed three annual pilgrimage feasts - Passover, Pentecost, and Tabernacles. These gatherings in Jerusalem brought the people together to celebrate God’s deliverance and covenant.
4. The Disciples’ Journey: While not explicitly labelled as a pilgrimage, the disciples’ journey with Jesus—while alive and after his death—can be seen as a spiritual pilgrimage. They followed Jesus, learning from Him, and ultimately becoming witnesses of His resurrection.
5. Other Pilgrimages: Emmaus Journey, St. Paul's Journey, Journey of the Early Christian Community, etc.

3. Emerging Themes in These Pilgrimages

• Faith and Obedience: Pilgrims in the Bible demonstrate unwavering faith in God’s promises and are willing to follow His guidance.
• God’s Presence: The journey often involves encounters with God, leading to spiritual growth and transformation.
• Community and Shared Experience: Pilgrimages create a sense of community and shared purpose among those who undertake them.
• Longing for Home: The ultimate destination is often seen as a spiritual home or heavenly abode.

4. The Seminary As The Pilgrim's Path

This is a profound insight for us. Is Seminary, a pilgrimage or is it a pilgrim’s path? It could be both. For me, it is a path of pilgrimage. Seminary can indeed be seen as a pilgrim’s path: a journey of both spiritual and intellectual exploration.

Where do we end up if seminary is taken to be a pilgrimage? As the common destination of a pilgrimage is ‘darshana’ (of a deity or temple), the pilgrimage of seminary can end with ordination! If no further advance doesn’t take place, then our pilgrimage finds an abrupt end. This is what happens to many of our priests after their Ordination. Darshana has ended. No more intellectual or spiritual journey. Only keeping the status quo.

If the seminary is a pilgrim path, then, the real darshana begins in actuality in the place you are sent for the mission. In both cases, one can take up the analogy of seminary as pilgrims of hope.

4. 1. Seminary as an analogy of Pilgrimage

As I reflect, find five characteristics emerging from this analogy.

1. Seminary is a Library of Knowledge: Just as a pilgrim seeks spiritual enlightenment, a seminary student seeks knowledge of faith, theology, community, sharing, caring, living, forming, etc. There used to be an ‘indexed’ section —books not be read without explicit permission from the superiors—in the library before Vatican II, but now it is done away with. Similarly, there are varieties of books in the seminary both written and unwritten, moving and unmoving. Choose the right book—indexed books read with extra caution.
2. Pilgrimage of Personal Transformation: Both journeys involve a process of personal growth and transformation. Seminarians undergo significant spiritual and intellectual development. It is an ongoing process of Writing and rewriting, reading and re-reading, making, breaking and remaking.
3. It is a Path of Community and Shared Experience: Like pilgrims who often travel in groups, seminary students form a community that supports and challenges each other. It is a place of learning to question and answer, express critique and accept critique.  There are various kinds of groups in the seminary aiming for different purposes: spiritual, social, intellectual, psycho-sexual, etc. growth. In all these areas, learn to ‘stand-alone-in-groups’.
4. It is a Cradle of Challenges and Obstacles: Both paths have their challenges. Pilgrims face physical hardships, while seminarians encounter intellectual and theological questions. The analogy of cradle is significant: someone is shaking with a purpose. Mother shakes the cradle to put the child to sleep for its own good.
5. Seminary Points Destination and Purpose: Like Moses pointed the promised land to Aron, the seminary directs you for a purpose. While the ultimate destination may differ, both journeys are driven by a sense of purpose and calling.

In this sense, this place is a preparation ground for a life of ministry, a journey of service and discipleship. It is a time to deepen one’s faith, explore theological/philosophical questions, and develop the skills needed to lead others on their spiritual journeys.

4.2 Challenges as Tests of Faith

Just as pilgrims encounter physical and mental trials, seminarians can face their own set of challenges:

• Intellectual Doubts: Questioning one’s faith and grappling with complex theological issues can be a daunting task.
• Spiritual Dryness: Periods of spiritual aridity can test one's commitment and resilience.
• Balancing Act: Juggling academics, personal life, and spiritual growth can be overwhelming.

These challenges, similar to those faced by pilgrims, can be seen as opportunities for deeper spiritual growth and a stronger reliance on faith.

 

4.3 The Community as Spiritual Support

A key aspect of both pilgrimage and seminary life is the supportive community:

• Shared Experiences: Bonding with fellow seminarians over common challenges and joys creates a strong sense of camaraderie.
• Mentorship: Experienced Faculty can serve as spiritual and intellectual guides offering wisdom and encouragement. Student’s understanding of the gravity of the situation—we lack sufficient full-time spiritual directors—shows your maturity which I appreciate.
• Spiritual Growth Together: Shared worship, prayer, and study deepen the spiritual journey for all involved.

 

4.4 The Destination: A Life of Service

The ultimate goal of both pilgrimage and seminary is to reach a destination, a place of transformation and service:

• Called to Ministry: Seminarians are equipped to serve the church and community in various capacities. The ministries that you are involved in will help you to achieve this.
• Lifelong Learning: The journey doesn’t end with graduation; it continues as a lifelong pursuit of knowledge and spiritual growth.
• Impacting the World: Seminarians are prepared to make a positive impact on the world through their faith and leadership.

 

5. Our Journey of Hope

The prophet Jeremiah offers a powerful image of hope in his book: “For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future.” (Jeremiah 29:11) God's plan for us is one of hope, a future filled with promise.  

The Second Vatican Council's Decree on Priestly Formation reminds us that the seminary is a place where future priests are to be formed in human, spiritual, intellectual, and pastoral dimensions. It is a place where we learn to be authentic disciples of Christ, men who are deeply rooted in prayer and Scripture.

 

 

Conclusion

Brothers, let us embrace our identity as pilgrims of hope. Let us allow the challenges of our formation to deepen our faith and strengthen our resolve. Let us be men who radiate the joy of the Gospel and inspire others to hope.

As we continue our journey, let us pray together:

Lord Jesus, you are the Way, the Truth, and the Life. Guide us on our pilgrimage. Strengthen our faith, deepen our hope, and perfect our love. May we be faithful disciples who bring your light to the world.

Let us carry this hope with us as we continue our formation, confident that with God all things are possible. May God bless you abundantly

 

 

Questions for Reflection

o  How can we integrate pilgrimage-like experiences into our daily lives?

o  How did hope influence our relationships with others in our life in seminary?

o  How does hope interact with other human emotions like fear, anger, and sadness?

o  How does the concept of pilgrimage relate to personal growth and transformation?

o  How far have I been successful in fulfilling the purpose that I chose?

o  How my pilgrimage can bring hope to the people I will be serving in the future?

o  In my journey, over a month, what were the ups and downs I felt?

o  In what ways can hope be a catalyst for social change?

o  What are the opportunities and threats I visualize in my pilgrimage?

o  What are the possibilities of personal transformation I need to inculcate in this journey?

o  What were my expectations over the past month/s? How did I fulfil them? How did it challenge you?

 

Fr. Raju Felix Crasta

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Creating a Vibrant Synodal Community in the Seminary

A synod is an assembly of Bishops under the leadership of a Pope convened for the purpose of the pastoral care of the People of God.[1] The first such assembly was held in Jerusalem (Acts 15) where certain issues pertaining to the life of believers in the changing scenario were discussed. The practice of hierarchy deciding the life and mission of the Church continued until Pope Francis issued a clarion call for “Synod for Synodality” to listen, reflect and discern as one family, known as “People of God.” The People of God is an “assembly of various people” with “different ranks” exercising sacred and secular duties by virtue of her condition and manner of life (LG 13). Due to its sacred, secular and plural nature, the Church needs to update its theological and social way of life in a changing space and time in order to maintain its catholicity. Though the weltanschauung of one society differs from the other, a fundamental Catholic tradition can be thought of if one sits and discusses as a family of believers under one umbrella redefining ‘traditional hierarchism’ which Pope Francis is trying to achieve through the synod. To that matter, Pope Francis considers the Church to be a “Polyhedron,”[2] a multifaceted sphere where vox populi is heard and understood as one family. He expresses it, “The polyhedron has a form similar to the sphere, but it is multifaceted. I like to imagine humanity as a polyhedron, in which the multiple forms, in expressing themselves, constitute the elements that compose the one human family in a plurality. And this is true globalization. The other globalization—that of the sphere—is an [sic] homologation.”[3]

The basic assumption for achieving this renewal is noteworthy: the part and the whole relationship between the universal and the particular Church. By strengthening the particular Church, one can strengthen the universal Church as the Vatican Council II expresses, “the whole and each of the parts are strengthened by the common sharing of all things and by the common effort to attain to fullness in unity” (LG 13). Ever since the synodal process was initiated in the local Churches, significant changes in the life and mission of the church have been noticed when taken seriously. The community which has been lethargic otherwise, has become enthusiastic. The working document that came up after the first round of synodal hearing from the respective dioceses and episcopal conferences is itself self-sufficient to prove this fact. This implies, with positive hope, that the community of believers have become more vibrant than it was otherwise. I believe that with the fresh transfusion of synodal spirit in the veins of the Being, the Church will surely realize a Pentecostal experience.

Keeping the spirit of synodality, St. Albert’s College framed the theme for the academic year 2023-24 as the “Synodal Way for the Vibrant Community.” I began to reflect on how to make the seminary, per se any formation house into a vibrant synodal community. Basically, to create a vibrant and synodal community, the seminary needs to foster a sense of collaboration, open communication and shared responsibility among the staff and students. Given below are 12 tips to build a vibrant community.

1. Cultivating a Culture of Dialogue

Dialogue is the life of any community. If healthy communication is missing, a community can become a place of chaos and confusion like that of the Tower of Babel. Therefore, one needs to Encourage open and respectful communication among the staff and seminarians. Creating spaces for dialogue where everyone feels comfortable expressing their thoughts and opinions is the task of the formators. They must understand that fostering an environment where questioning and discussion are nothing but opportunities for growth rather than challenges to authority.

2. Implementing Regular Community Meetings

At times a number of meetings seem a nuisance, but they are essential for the success of an organization or any event. In the seminary, one should schedule regular community meetings to discuss important matters, share updates, and allow seminarians to voice their concerns or ideas. For this purpose, every major seminary has a platform known as ‘students’ council’ or ‘staff-student dialogue’ sessions. Formators need to ensure that these meetings are inclusive and participatory, involving input from all members of the seminary community.

3. Establishing Small Faith-Sharing Groups

Most of the major seminaries have smaller units under the guidance of a formator known differently by different seminaries: living groups, animation groups, sharing groups, etc. These groups can provide a more intimate setting for seminarians to discuss their spiritual journeys, challenges, and successes.

4. Promoting Team Building Activities

Events like sports, competitions, skill-developing activities, retreats, certain seminars, cultural programmes, etc., help the seminarians in team-building and strengthen bonds among them. Besides these things, they instil a sense of self-confidence and motivation in them.

5. Encouraging Diversity and Inclusivity

Diversity is the spice of life. The beauty of a peacock is in its colour-filled feathers. So too cultural, ethnic, and linguistic diversity adds flavour to the seminary. The more diverse the staff and students in a seminary, the better the formation. It is not sufficient to have these kinds, but it is essential to celebrate these diverse cultures and traditions. One must ensure that different voices, perspectives and experiences are heard, and felt regardless of their background.

6. Developing Leadership Skills

Formation house is a laboratory where skills, talents and qualities like leadership, empathy, collaboration, etc., are identified and nourished. Therefore, it is the duty of the formators to provide sufficient opportunities for the formees to excel in them. This can include assigning roles for organizing events, leading discussions, or managing specific aspects of seminary life.

7. Creating Collaborative Projects

For any mission to be successful, the partakers need to collaborate effectively. The seeds of such collaboration are formed in the formation houses. The collaboration makes the community vibrant. Therefore, sufficient projects and initiatives must be provided to exercise this virtue to build a sense of shared purpose and accomplishment.

8. Promoting Accountability

Accountability is an assurance that a seminarian or a formator is evaluated on one’s performance or behaviour related to something for which one is responsible. The term is related to responsibility but is regarded more from the perspective of oversight. This includes holding each other accountable for commitments and actions and fostering a culture of trust; and accountability with regard to one’s pocket money or expenses incurred while in the seminary, etc.

9. Seeking Feedback and Input

Often, seminarians are afraid of the ‘final report’ or evaluation prepared by the formator due to which they fail to grow naturally. Timely corrections and feedback become burdensome if the superiors don’t understand their real psychological state. Instead of making them fearful, regular correction, feedback, group dynamics, programs related to personality growth, human formation, and psycho-sexual integration seminars do help.

10. Providing Mentorship Opportunities

Facilitate mentorship programs where more experienced seminarians or faculty members can support the development of others. This helps create a sense of continuity and guidance within the community.

11. Providing Healthy Food and Living Conditions

This is a common adage, “If food is taken care of, everything is taken care of.” The majority of issues that pop up in the formation of houses can be averted if healthy food and living conditions are provided. Complaints about food is a common problem in seminaries. While healthy food and living conditions heal many sicknesses and psychological pressures, they also ease the holistic growth of individuals. Add to this, a neat and clean environment is also a factor for a healthy life.

12. Celebrating Milestones and Achievements

The community needs to recognize and celebrate individual and collective achievements within the seminary. This can contribute to a positive and uplifting atmosphere. The celebrations also could be days of special significance like minor orders, major orders, jubilees, and even birthdays and feast days, if possible.

Conclusion

Creating a vibrant and synodal community is an ongoing process that requires commitment from both leadership and seminarians. Regularly assess the effectiveness of your initiatives and be willing to adapt and evolve based on the needs and dynamics of the community.

Fr. Raju Felix Crasta

19 November 2023

Endnotes

[1] Lumen Gentium, the Dogmatic Constitution on the Church, Vatican Council II, ed. Austin Flannery (Bombay: St. Paul’s Publication, 2007): 320-390. Henceforth LG.

[2] Querida Amazonia, no. 29. “The Amazon region is host to many peoples and nationalities, and over 110 indigenous peoples in voluntary isolation. Their situation is very tenuous and many feel that they are the last bearers of a treasure doomed to disappear, allowed to survive only if they make no trouble, while the postmodern colonization advances. They should not be viewed as “uncivilized” savages. They are simply heirs to different cultures and other forms of civilization that in earlier times were quite developed.” Available, https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazioneap_202 00202_querida-amazonia.html.

[3] Pope Francis, “Video Message of Pope Francis for the Third Festival of the Social Doctrine of the Church” held in Verna, 21-23 November 2013, accessed http://www.vatican.va/content/francesco/en/messages /pontmessages/2013/documents/papa-francesco_20131121_videomessaggiofestival-dottrina-sociale.html.

Formation and Ongoing Formation

On Saturday, the 6th July 2013, Pope Francis addressed a group of Seminarians and Novices. In his address he wittingly said, “Once a priest, a good priest, who did not feel he was a good priest because he was humble, who felt he was a sinner, said many prayers to Our Lady; and he said this to Our Lady “this evening, Mother, the promise is sincere. But in case anything happens, do not forget to leave the key outside”). However, he said this with love for the Virgin — people say “Our Lady” — constantly in mind. Yet when someone always leaves the key outside, for any eventuality…. It won’t do. We must learn to close the door from the inside! And if I am not sure, if I am not sure, I think, I shall take my time, and when I feel sure, in Jesus, you understand, because without Jesus no one is safe! — when I feel sure, I will shut the door. Have you understood this? What the culture of the temporary is?” 

How true are these words regarding the formation!? We are happy to keep the status quo. When we are training someone under us and sending someone for the formation to a place, think that our burden is over. We pass the ball on to the other court, “now it is your duty,” and conveniently wash our hands. Has our duty over with this? Or have we any plans for them?

Yes, I am speaking regarding the formation of our both future priests and the present priests. Once a person is ordained or finally professed the hierarchy thinks that they are done with their duty as if a new vehicle is out from a factory for the use. They are used till people say, “it is moving and therefore alright.” Have we ever prepared an action plan for the ongoing formation of the ordained or professed people? Ditto is regarding the formation of the seminarians. 

In my three years as a resident teacher in a major seminary, I saw very fewer seminarian in-charges or their bishops or the coordinator for formation coming and meeting the seminarians in the seminary, and checking their living condition and learning their mind. My interaction with several diocesan seminarians over nine years in formation of major seminarians across the country revealed to me that they are least cared for by their authorities. Many are not even given a timely correction, but the action is being taken suddenly for the ‘unsatisfactory report’. Did they give enough correction and time to mend their ways? Did they give proper “caution” or “ultimatum” before expelling or giving a corrective punishment? If yes, you are in the right direction and if not you are unjust in your judgement.

Where have we gone wrong if we find a priest or a seminarian not committed to one’s mission? Who are to be taken into the task? Let us not blame each other, rather accept the fact of our ‘lukewarmness’ or ‘the trackless train’. I would like to raise a question on the very process of evaluation and guidance that we give to our seminarians and young priests. Do the concerning people have any periodic evaluation and discussion with young seminarians and priests and inform about their growth?

There is a need for all the seminaries to relook into their mode of formation. I am afraid, the priority of some places is the only intellectual formation and they lack a good human and faith formation. When the heads of the institution are not bent on faith and human formation, the product of intellect will bring no good result in the mission in the longer run. Some seminaries lack good counsellors and experienced spiritual directors. If a major seminary is appointing a newly ordained priest as the spiritual director, surely one can gauge the depth and seriousness of the authorities who appoint them. 

Of course, the major part of the life of a seminarian is taken care of by the seminary and its staff, and evaluation is tended to the diocese. And now the task is of the diocese. How often it is being communicated to the student with a fatherly face? How often a report or an evaluation is being asked from the place of ministry (even if it is a month) by the authorities and discussed accordingly with the student? Let’s move towards our regents. Regency is a period of such formation where the person learns to live a practical mission life. It is here he is exposed to the world and the real mettle is known. It is here, the directors need to be extra cautious to direct the person and the responsibility falls more on the seminarian in-charge to check the growth both physically, emotionally and intellectually. 

Yet, there is another drawback we find in appointing a regent to a place. Mostly the criterion is “we need a person to take care of” and not ‘whether someone can direct him out there or not.’ The same thing applies when we speak about the ongoing formation of young priests. A newly ordained priest needs a person who can direct the youngster to apply himself for the mission. I have seen many young ordained priests who are unable to administer a sacrament with proper liturgy, unable to face people and break the Word of God. Do they not need a fatherly person who can support and correct them? In my meeting with new priests on a couple of occasions in a major seminary, I learnt that many were appointed to a place where their presbytery superior is only venting out dissatisfaction, or the place where they leant to ‘drink’ and ‘play shuttle.’ How about the talent, passion and specialization of a young priest is taken care of while sending to a place? I reserve my critique here. 

Partly, the entire formation system is to be blamed. Today we lack people who can think twenty years ahead of time. We lack trainers having vision in life. Add to this, there is no proper "reward" for seminary professors in today's modern society. School and established parishes fetch more 'income' than being the seminary professors. Being in seminary staff is no more glamorous and rewarding. Professors are always at the mercy of their seminary financial system and often it is the hand-to-mouth situation in all seminaries. This could be another reason the talented and worthy students do not opt for higher studies in philosophy or theology to be part of seminary staff. Yet, at the end of the day, seminary professor can breathe well with the satisfaction that he was part of the greater good in moulding the future of the church and society.

Another darker side of the system is the soft media. The 'short-cut' culture of electronic media is affecting our formation too. When lot of information is available at the fingertip, people prefer to have a shorter version than an elaborate hard text. The same culture is being transferred to your younger priests and the result is poor communication, lack of reading habits, un-updated knowledge, over-dependence on others, isolated and free-life. Spirituality has become a matter of choice. Therefore, I insist that the junior priests should undergo time to time certain courses on spirituality, liturgy and related topics. Seminary curriculum till the ordination is not sufficient in today's changing time. It is only after the ordination many become serious of their formation.

Another important aspect of the formation is the knowledge of the mission one will be spending the rest of one's life. This means to say, before the ordination, a seminarian needs to know the geography of the diocese; mission, vision and goals of the diocese; language and culture of the place; and a general rapport of the priests of the diocese. Holidays are the occasions one can get acquainted with these. Do we have any concrete action plans? 

Let's strive for a better formation. 

 

Dr. Fr. Raju Felix Crasta