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Sobraniye prypadkov (Zbiór przypadków) – dialog close to the genre of catechism published in Suprasl typography in 1722 was prepared under the editorial supervision of Leon Kiszka – Kyiv Metropolitan, intellectual, teacher, translator, editor and author of many works, hierarch and reformer associated with the Synod of Zamość (1720), so important for the Church united with Rome. It is difficult to say to which degree Kiszka was involved in preparing Sobraniye, which was addressed to consecrated recipients but there is no doubt that he was an author of seven–page preface to this edition. This entry paratext was treated by bishop as an effective channel of transmission for the teaching for clergy. From the functional point of view preface is not only introduction into the work but it turns out to be formation-content instruction. It creatively refers to old and newer exhortation for priests. Metropolitan selected from them themes, arguments, and motifs known, but he deepened the reflection, which did not take the form of simple recommendations, but was accompanied by a commentary, a bit more sophisticated in terms of content and expression. Similarity to teachings is also noticeable in rhetoric of statements and even at the level of composition. It must had happened to some extent in a natural way, by the strength of tradition, but perhaps Kiszka shaped this preface deliberately. By adding a preface to Sobraniye, he wanted to use another opportunity to educate priests and at the same time to make the message readable for the clergy, compliant with the adopted convention of teaching. Publication of the discussed source was part of the broader educational activity of Leon Kiszka, who strove to strengthen the Uniate Church by raising the level of preparing parish clergy for ministry., Sobraniye prypadkov – dialog gatunkowo zbliżony do katechizmu, opublikowany w supraskiej typografii w 1722 r., powstał pod redakcyjną opieką Leona Kiszki – metropolity kijowskiego, intelektualisty, nauczyciela, tłumacza, redaktora i autora wielu dzieł, hierarchy – reformatora związanego z synodem zamojskim (1720), tak ważnym dla Kościoła zjednoczonego z Rzymem. Trudno określić, w jakim stopniu Kiszka był zaangażowany w przygotowanie Sobraniya adresowanego do konsekrowanych odbiorców, ale nie ulega wątpliwości, że był autorem siedmiostronicowej przedmowy do tego wydania. Ten otwierający ramę wydawniczą księgi paratekst został potraktowany przez biskupa jako skuteczny kanał przekazu nauk dla duchowieństwa. Z funkcjonalnego punktu widzenia przedmowa jest nie tylko wprowadzeniem do pracy, ale okazuje się formacyjnym pouczeniem dla duchowieństwa. Twórczo nawiązuje do dawnych i nowszych nauk dla kapłanów. Metropolita wybrał z nich znane wątki, argumenty i motywy, ale pogłębił swój wywód, który nie przybrał postaci prostych zaleceń, towarzyszyły mu bowiem nieco bardziej wyrafinowane pod względem treści i wyrazu komentarze. Podobieństwo do nauk zauważalne jest także w retoryce wypowiedzi, a nawet na poziomie kompozycji. Musiało to nastąpić w pewnym stopniu w sposób naturalny, siłą tradycji, ale być może Kiszka celowo kształtował przedmowę. Dodając ją do Sobraniya, chciał wykorzystać kolejną okazję do formowania księży, jednocześnie uczynić przesłanie czytelnym dla duchowieństwa, które było przyzwyczajone do pewnej przyjętej konwencji w nauczaniu. Publikacja omawianego źródła wraz z przedmową – nauką wpisywała się w szerszą działalność edukacyjną Leona Kiszki, który dążył do wzmocnienia Kościoła unickiego poprzez podniesienie poziomu przygotowania duchowieństwa parafialnego do posługi.

teologia pastoralna Duszpasterstwo osób z niepełną sprawnością to forma działalności Kościoła, urzeczywistniającą posługę zbawczą Kościoła przez głoszenie takim ludziom słowa Bożego, działalność liturgiczną, posługę pasterską i świadectwo życia chrześcijańskiego. Specyfika niepełnosprawności i życia ludzi obarczonych nią wymaga odpowiedniego przygotowania prezbiterów do pracy z nimi. Formacja ludzka polega w tym przypadku na kształtowaniu cech charakteru potrzebnych do współpracy z ludźmi z niepełną sprawnością. Z kolei formacja duchowa zmierza do pogłębienia miłości pasterskiej na wzór Jezusa Chrystusa Dobrego Pasterza oraz postawy służebnej wobec takich osób. Celem formacji intelektualnej jest przekazanie potrzebnej wiedzy dotyczącej niepełnosprawności i ludzi, którzy zostali nią dotknięci, natomiast formacja pastoralna zmierza do pogłębiania odpowiednich postaw nabywania umiejętności duszpasterskich. Formacja prezbiterów do duszpasterstwa osób z niepełną sprawnością powinna mieć charakter całościowy i integralny. Pastoral care of people with disabilities is a form of ecclesial activity which realizes the salvific mission of the Church through proclaiming God’s Word to people with disabilities, through the liturgical service, through pastoral ministry and through the testimony of the Christian life. The specific nature of disability and of the life of a person with disability requires certain preparation of religious scholars who are to work with them. Human formation consists in the formation of the features of character which are necessary for the work with people with disabilities. The spiritual formation aims at deepening pastoral love following the pattern of Jesus Christ the Good Shepherd as well as the attitude of service for such people. The aim of intellectual formation is to provide necessary knowledge which concerns disabilities and the people who suffer from disabilities, while pastoral formation aims at deepening certain attitudes of pastoral care skills acquisition. The formation of presbyters for the pastoral care of people with disabilities should be comprehensive and integral.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) This academic work emphasized the relations between the Catholic Church of São Luís of Maranhão and the local political and economic powers in the offer of higher education and in the control of the educational field, in contradiction with the secular state, proclaimed in the first constitution of the Republic. To understand this relationship, this one addressed the topic of the creation of confessional higher education institutions in Brazil and the religious formation in São Luís, beginning with the creation of a confessional higher institution, the University (Catholic) of Maranhão - UMA, giving rise to the Federal University of Maranhão – UFMA, and the history of the management of the Archbishop of São Luís, Dom José de Medeiros Delgado, leader of this process. This paper wonders the reason why, even having been founder and leader by the Sociedade Maranhese de Cultura Superior - SOMACS – the keeper of that University, before its federalization, in 1966, the local Church has not managed to create in it the desired course of theology for priestly formation. This dissertation ends with the history of the creation of IESMA, which took place under the SOMACS, after some years of inactivity. In 1976, with the creation of the institute, the new history of the church began with regard to the dreamed and idealized course of Theology. It raises the main question of the original project of this dissertation: why, even with so much influence and power in the educational field, the Catholic Church of São Luis of Maranhão would never have been able to create a theology course while its institutions were linked and were, to a large extent, partly financed by the government? Is the secular state capable of explaining this defeat of the Church? This question opens the present work to future researches. Esta pesquisa deu ênfase à relação entre a Igreja Católica de São Luís do Maranhão e os poderes político e econômico locais na oferta do ensino superior e ao controle do campo educacional, em contradição com a laicidade do Estado, proclamada desde a primeira constituição da República. Para compreender essa relação, este trabalhou abordou a questão da criação das instituições de ensino superior confessional no Brasil e a formação religiosa em São Luís a partir da criação de uma instituição superior confessional, a Universidade (Católica) do Maranhão - UMA, que deu origem à Universidade Federal do Maranhão - UFMA e a história da gestão do Arcebispo de São Luís Dom José de Medeiros Delgado, líder desse processo. Questiona-se, neste trabalho, a razão pela qual, mesmo tendo sido fundadora e líder da Sociedade Maranhense de Cultura Superior - SOMACS - mantenedora daquela Universidade, antes de sua federalização, em 1966, a Igreja local não tenha conseguido criar nela o tão desejado curso de teologia para a formação de padres. Esta dissertação se encerra com o histórico da criação do IESMA, o que se deu sob a administração da SOMACS, depois de alguns anos de sua inatividade. Em 1976, com a criação do instituto, teve início a nova história da Igreja no que concerne ao tão sonhado e idealizado curso de Teologia. Isso levanta a questão principal do projeto original desta dissertação: por que, mesmo com tanta influência e poder no campo educacional, a Igreja Católica de São Luís do Maranhão não tenha conseguido criar um curso de teologia enquanto suas instituições estavam ligadas e eram, em grande parte, financiadas pelo poder público? A laicidade do Estado é capaz de explicar essa derrota da Igreja? Essa questão abre um pressuposto para um trabalho em futuras pesquisas.

Professional career is established based on decisions based on personal values. Young people who entered the religious/priestly life and later left participated in a religious, personal and professional formation. It seeks to understand whether personal values, consolidated in the period of religious/priestly formation, influenced the professional career of ex-religious / ex-priests. An exploratory study, based on life history, with interviews, and content analysis. The results indicate that interaction with different realities helped in personal/professional development. It is concluded that the professional career of ex-priest / ex-religious was influenced by values derived from religious/priestly formation, important for educational/personal growth and the development of skills. La carrera profesional se establece en base a decisiones basadas en valores personales. Los jóvenes que ingresaron a la vida religiosa/sacerdotal y luego se fueron participaron en una formación religiosa, personal y profesional. Busca comprender si los valores personales, consolidados en el período de formación religiosa/sacerdotal, influyeron en la carrera profesional de los ex religiosos/ex sacerdotes. Un estudio exploratorio, basado en la historia de la vida, con entrevistas y análisis de contenido. Los resultados indican que la interacción con diferentes realidades ayudó en el desarrollo personal/profesional. Se concluye que la carrera profesional del ex sacerdote/ex religioso estuvo influenciada por valores derivados de la formación religiosa/sacerdotal, importantes para el crecimiento educativo/personal y el desarrollo de habilidades. Carreira profissional se estabelece com base em decisões pautadas pelos valores pessoais. Jovens que ingressaram na vida religiosa/sacerdotal e, posteriormente saíram, participaram de uma formação religiosa, pessoal e profissional. Busca-se compreender se os valores pessoais, consolidados no período de formação religiosa/sacerdotal, exerceram influência na carreira profissional de ex-religiosos/ex-sacerdotes. Estudo exploratório, baseado na história de vida, com entrevistas, e análise de conteúdo. Os resultados indicam que interação com distintas realidades auxiliaram no desenvolvimento pessoal/profissional. Conclui-se que a carreira profissional de ex-sacerdores/ex-religiosos foi influenciada por valores oriundos da formação religiosa/sacerdotal, importante para o crescimento educacional/pessoal e o desenvolvimento de competências.

Sobraniye prypadkov – dialog gatunkowo zbliżony do katechizmu, opublikowany w supraskiej typografii w 1722 r., powstał pod redakcyjną opieką Leona Kiszki – metropolity kijowskiego, intelektualisty, nauczyciela, tłumacza, redaktora i autora wielu dzieł, hierarchy – reformatora związanego z synodem zamojskim (1720), tak ważnym dla Kościoła zjednoczonego z Rzymem. Trudno określić, w jakim stopniu Kiszka był zaangażowany w przygotowanie Sobraniya adresowanego do konsekrowanych odbiorców, ale nie ulega wątpliwości, że był autorem siedmiostronicowej przedmowy do tego wydania. Ten otwierający ramę wydawniczą księgi paratekst został potraktowany przez biskupa jako skuteczny kanał przekazu nauk dla duchowieństwa. Z funkcjonalnego punktu widzenia przedmowa jest nie tylko wprowadzeniem do pracy, ale okazuje się formacyjnym pouczeniem dla duchowieństwa. Twórczo nawiązuje do dawnych i nowszych nauk dla kapłanów. Metropolita wybrał z nich znane wątki, argumenty i motywy, ale pogłębił swój wywód, który nie przybrał postaci prostych zaleceń, towarzyszyły mu bowiem nieco bardziej wyrafinowane pod względem treści i wyrazu komentarze. Podobieństwo do nauk zauważalne jest także w retoryce wypowiedzi, a nawet na poziomie kompozycji. Musiało to nastąpić w pewnym stopniu w sposób naturalny, siłą tradycji, ale być może Kiszka celowo kształtował przedmowę. Dodając ją do Sobraniya, chciał wykorzystać kolejną okazję do formowania księży, jednocześnie uczynić przesłanie czytelnym dla duchowieństwa, które było przyzwyczajone do pewnej przyjętej konwencji w nauczaniu. Publikacja omawianego źródła wraz z przedmową – nauką wpisywała się w szerszą działalność edukacyjną Leona Kiszki, który dążył do wzmocnienia Kościoła unickiego poprzez podniesienie poziomu przygotowania duchowieństwa parafialnego do posługi.

A lo largo de estas páginas hemos realizado un examen en clave social del Colegio de la Asunción de Córdoba, una institución de carácter residencial erigida en 1569 por Pedro López, médico del Emperador Carlos y de su hijo Felipe II, para solventar la problemática de la deficiente formación de los eclesiásticos de la diócesis cordobesa. El análisis, resultado de la aplicación de una metodología basada en el cruzamiento de fuentes de diversa índole, la reconstrucción genealógica y un enfoque prosopográfico, ha desvelado una realidad social similar a la reflejada en los estudios sobre colegios menores universitarios, donde las oligarquías, regionales en este caso, patrimonializaron y parasitaron las becas dispuestas por la institución para los jóvenes pobres con vocación por el sacerdocio hasta convertir a la entidad en una herramienta familiar propia al servicio de su particular camino de proyección social. La carencia de una universidad a la que adherirse, así como el tutelaje de los jesuitas en los cuadros de mando de la institución, hicieron del Colegio de la Asunción un organismo singular, difícil de enmarcar en una tipología colegial concreta. Esta singularidad, además, se reflejó así mismo en su plantilla, pero también en la que resultó ser su verdadera funcionalidad y, consecuentemente, en su identidad. Todas estas cuestiones, con sus respectivas trayectorias evolutivas y particularidades han sido tratadas en este trabajo que sigue en profundidad. Todo ello con la intención de responder a las siguientes preguntas ¿siguió el Colegio de la Asunción alguno de los modelos estructurales de instituciones formativas ya presentes en el siglo XVI o se erigió como una entidad distinta y original como parece indicar su propio proceso de génesis? Y de ser así esto último, ¿qué fue realmente y cómo funcionó? Throughout these pages a social analysis of the Colegio de la Asunción de Córdoba has been carried out. The school was a residential institution founded in 1569 to resolve the issues resulting of a deficient clerical training among the priests of diocese of Córdoba by Pedro López, physician of Emperor Carlos and his son Felipe II. The analysis, obtained through a methodology based on the crossing of archives and the use of bibliographical sources, genealogical reconstruction and a prosopographic approach, has revealed a social reality like the one reflected in studies about the Colegios Menores. These institutions revealed the presence of regional oligarchies that capitalized and took over the scholarships provided by the institution, which were meant to be for poor youngsters with priesthood vocation; and thus turned the entity into their own family tool at the service of their own path for social upgrading. Moreover, the lack of universities to adhere to, as well as the loose but steady tutelage of the Jesuits turned the Colegio de la Asunción into a unique institution, hard to frame into a specific school typology. This uniqueness was also reflected in its students and in what has been studied as the actual performance of the entity and, as a result, in the development of its sense of identity. All these topics have been dealt with in depth in this doctoral thesis keeping two main issues in mind: Did the Colegio de la Asunción de Córdoba follow any of the already existing structural models regarding their colleges or rather represented a new and original entity like its own genesis seems to indicate? If we consider the latter as the main approach, what was the reality of the Colegio de la Asunción de Córdoba and how did it work?

espanolEste articulo presenta los resultados del trabajo de investigacion titulado “Sentido Moral en la Formacion en el Seminario Mayor de Bogota, una mirada desde las Representaciones Sociales”, el cual tiene como proposito caracterizar las representaciones sociales referentes al sentido moral, que han construido los seminaristas para la formacion en el Seminario Mayor de Bogota, para lo cual se identificaron los aspectos que caracterizan dichas representaciones a traves de un analisis descriptivo e interpretativo de la informacion obtenida por las tecnicas de entrevista que permiten establecer las perspectivas conceptuales de quienes fueron entrevistados, asociadas con el sentido moral. En conclusion, el sentido moral nace de la interaccion con la sociedad y de las normas comportamentales que alli son designadas como adecuadas, es por ello que, para los seminaristas, la practica se da traves de las vivencias en comunidad, ya que es alli en donde se ponen en practica los conceptos que son ensenados durante la formacion sacerdotal y en general, durante su formacion como individuos. EnglishThis article presents results of research work entitled: "Moral training in the greater Seminary of Bogota, a look from social representations, which purpose was to characterize social representations concerning the moral sense, who seminarists for training in the greater Seminary of Bogota, have built which identified the aspects that characterize these representations through a descriptive and interpretive information analysis by the techniques of interview that allow establish them perspectives conceptual of who were interviewed, associated with the sense moral. In conclusion, the moral sense is born from interaction with society and that there are designated as appropriate behavioral standards, so that for the seminarians, practice occurs through the experiences in community, since is there where put into practice the concepts which are taught during the priestly formation and in general, during their training as individuals.

https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/159/version/159 By justifying the need for the study of theology in priestly formation, it becomes evident how pastoral charity, lived in the mystery of Christ, presupposes the experience of the gift of self, which is part of the identity and action of the priest. Avoiding the risks of both a disincarnated spiritualism and an activism that neglects the inner life, theological reflection emerges as a guide, which balances personal practice of faith and pastoral commitment. It is in the relationship between knowledge and faith that the love for God shapes a good theologian, capable of dialoguing with the world of culture and science, promoting the new evangelization.

A presente disserta??o tem como tema ?A dimens?o humanoafetiva do presb?tero nos instrumentos preparat?rios aos Encontros Nacionais de Presb?teros ? ENPs, no Brasil?. Objetiva-se, constatar as incid?ncias e aus?ncias dos aspectos referentes ? dimens?o humanoafetiva contidas nos subs?dios preparat?rios aos ENPs entre 1985 e 2018. Pretende-se tamb?m estudar as principais categorias da tem?tica ? luz da Sagrada Escritura, da Tradi??o e do Magist?rio Eclesial. O m?todo utilizado neste estudo ? o anal?tico, baseado na pesquisa bibliogr?fica. Nos resultados, identifica-se que a dimens?o humanoafetiva ? o alicerce de toda forma??o presbiteral, por isso, temas como identidade, afetividade, sexualidade, celibato dentre outros, necessitam ser estudados e aprofundados. O acompanhamento psicol?gico e pedag?gico ? indispens?vel na forma??o dos futuros presb?teros para identificar, tratar e auxiliar no autoconhecimento e no discernimento vocacional. A realidade sociocultural atual marcada pelo secularismo, relativismo, hedonismo e subjetivismo, somada ? enorme demanda pastoral e o escasso n?mero de voca??es provocam no presb?tero crise de identidade e o esgotamento f?sico, ps?quico e espiritual. Consequ?ncia disso, a vida dupla, a infidelidade, e at? mesmo, o abandono do minist?rio presbiteral. A Pastoral Presbiteral tem a miss?o de cuidar dos presb?teros, atrav?s do incentivo da fraternidade e da comunh?o no presbit?rio. Apesar dos ENPs abordarem uma variedade de tem?ticas referentes ? dimens?o humanoafetiva, alguns aspectos importantes e atuais necessitam ser abordados com mais ?nfase, dentre eles: o poder e o dinheiro na vida presbiteral, a pedofilia, a homossexualidade, os conflitos intergeracionais, a S?ndrome de Burnout e solid?o presbiteral. The present dissertation has as its theme "The human affective dimension of the priest in the preparatory instruments for the National Priests Meetings - ENPs, in Brazil". It aims to verify the incidences and absences of aspects related to the affective human dimension contained in the preparatory subsidies of the meetings - ENPs, between 1985 and 2018. It is also intended to study the main categories of the theme in the light of the Holy Scriptures, Tradition and Ecclesial Magisterium. The method used in this study is the analytical one, based on bibliographic research. In the results, it is identified that the affective human dimension is the basis of all formation of the priest. Therefore, themes such as identity, affection, sexuality, celibacy and others need to be studied and deepened. Psychological and pedagogical accompaniment is indispensable in the formation of future priests to identify and assist in selfknowledge and vocational discernment. The current sociocultural reality, marked by secularism, relativism, hedonism and subjectivism, added to the enormous pastoral demand and the scarce number of vocations provokes identity crisis and physical, psychic and spiritual exhaustion. As a result, double life, unfaithfulness and even abandonment of priestly ministry. Pastoral ministry has the mission of caring for priests, encouraging fraternity and communion in the presbytery. Although ENPs address a variety of issues related to the human-affective dimension, some important and current issues need to be addressed with more emphasis, including: power and money in the priest's life, pedophilia, homosexuality, intergenerational conflict, Burnout syndrome, and presbyteral loneliness. Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES

teologia pastoralna This article presents the Church’s vision for the pastoral formation of candidates for the priesthood. Specifically, the concept for formation contained in the new The Gift of the Priestly Vocation: Ratio Fundamentalis Institutionis Sacerdotalis (2016) will be presented in light of the teachings of the Second Vatican Council and post-conciliar popes, including St. John Paul II, Benedict XVI, and Francis. Local churches, including those in Poland, can adapt and implement this concept of pastoral formation in major seminaries. This analysis will focus on initial pastoral formation, the nature and aims of pastoral formation, and the study of pastoral theology and pastoral practices in preparation for the priesthood. W artykule przedstawiona została wizja formacji pastoralnej kandydatów do kapłaństwa nakreślona w nauczaniu Kościoła współczesnego. Na tle nauczania Soboru Watykańskiego II oraz papieży doby posoborowej, przede wszystkim św. Jana Pawła II i wskazań Benedykta XVI i Franciszka, została przedstawiona koncepcja zawarta w nowym Ratio fundamentalis institutionis sacerdotalis. Koncepcja ta zostanie zaadaptowana przez Kościoły lokalne, w tym także Kościół w Polsce i skierowana do realizacji w wyższych seminariach duchownych. W analizach zawartych w artykule uwaga została zwrócona na formację pastoralną jako etap formacji początkowej, naturę i cele formacji pastoralnej oraz na studium teologii pastoralnej i praktyki duszpasterskie w programie przygotowania do kapłaństwa.

Duch Święty odgrywa znaczącą rolę w formacji stałej kapłanów. Jego działanie można postrzegać w trzech aspektach. Podtrzymuje On charyzmat dany podczas święceń prezbiteratu tak, że prezbiter trwa w łączności z Ojcem i Synem. Trzecia Osoba Trójcy Świętej rozpala na nowo miłość pasterską, konieczną do wypełnienia posłannictwa kapłańskiego, a także dąży do pogłębienia więzi między kapłanem a Bogiem. Dzięki temu sprzyja dążeniu prezbitera do osiągnięcia świętości osobistej. Wychodzącemu z inicjatywą Duchowi Świętemu kapłan powinien odpowiedzieć czynnym zaangażowaniem i podejmować współpracę z Nim dla zbawienia wierzących i w celu budowania Królestwa Bożego na ziemi. The Holy Spirit plays a significant role in the process of the ongoing formation of priests. His activity can be perceived in three aspects. (1) He strengthens the charism given during the ordination to the priesthood in such a way that the presbyter is in constant connection with the Father and with the Son. (2) The Third Person of the Holy Trinity raises anew the pastoral love which is necessary for fulfilling the mission of priesthood and which leads to (3) the deepening of the bond between the priest and God. This enhances the priest’s pursuit of his own holiness. The priest should actively respond to the Holy Spirit, Who initiates the contact by his engagement, and he should cooperate with Him for the sake of the salvation of the faithful, in order to build God’s Kingdom on earth.

The Holy Scriptures Lectures at the St. John Paul II Major Seminary of the Dio- cese of Siedlce from 1918 to 2018 This article was intended to show how the St. John Paul II Major Seminary of the Diocese of Siedlce over the last hundred years fulfilled the basic requirement of formation for the priesthood, which is the intellectual introduction of alumni into the knowledge of the Holy Scriptures. In the 20th century, the Church in Poland experienced many dif- ficulties connected above all with the First and Second World Wars and the communist regime. Nevertheless, the seminary of the Diocese of Siedlce, thanks to the continuous reading of the current Magisteriums guidelines and the involvement of more and more educated lecturers, constituted an environment for preparing alumni for the demanding and responsible ministry of the Word.

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In 2018, St Joseph's Scholasticate celebrated 75 years since its foundation in 1943. It is a House of Formation for those who are preparing for permanent commitment to the Congregation of the Oblates of Mary Immaculate (OMI), as well as those who are preparing for ordination to the Catholic priesthood. St Joseph's Scholasticate was founded in 1943 at Prestbury in Pietermaritzburg by the OMI Natal Province. This study examines how the Oblates of Mary Immaculate established a scholasticate in South Africa and how it developed during its first five years until 1947 while it was situated in Prestbury. It examines why a scholasticate is important in Oblate formation and examines the essential elements of initial Oblate formation in a scholasticate. It also studies the requirements to establish a house of formation in the OMI Congregation and addresses the characteristics of those who become formators of a scholasticate, as well as the criteria by which scholastics are assessed.

El presupuesto fundamental de este trabajo es abordar el proceso que debe realizar la Iglesia para evaluar los rasgos que deben reunir los candidatos al sacramento del Orden; ello bajo la premisa que no se trata de la adquisición de un grado académico sino que involucra el derecho de la Iglesia a formar, y por ende a escoger ministros idóneos. El canon 1029 presenta la recta intención como una condición a ser evaluada, un aspecto del fuero interno cuya presencia ha de ser determinada a lo largo del proceso de formación del sacerdote, el cual articula los procesos de discernimiento y acompañamiento e involucra las áreas de pastoral juvenil. vocacional y presbiteral. El trabajo vincula los relatos de antiguos seminaristas con las acciones eclesiales establecidas como desarrollo de la normativa canónica vigente, y que propenden por conservar la integridad del ministro ordenado, como garante y ejecutor de la labor salvífica de la iglesia en favor de los hombres. A partir de la discusión entre las fuentes documentales (canónicas y eclesiales) y las experiencias de formación se puede destacar la urgente necesidad de afinar la selección de los ministros de la Iglesia como una tarea para la prevención de conductas asociadas con la ausencia de recta intención, y que inciden en la calidad del quehacer pastoral eficiente dentro de la Iglesia. The fundamental assumption of this work is to address the process that the Church must carry out in order to evaluate the characteristics that candidates for the sacrament of Order must meet; This is based on the premise that it is not about the acquisition of an academic degree but rather it involves the right of the Church to form, and therefore to choose suitable ministers. Canon 1029 presents the right intention as a condition to be evaluated, an aspect of the internal forum whose presence has to be determined throughout the process of formation of the priest, which articulates the processes of discernment and accompaniment and involves the pastoral areas youth. vocational and presbyteral. The work links the stories of former seminarians with the ecclesial actions established as a development of the current canonical norms, and which tend to preserve the integrity of the ordained minister, as guarantor and executor of the salvific work of the church in favor of men. From the discussion between the documentary sources (canonical and ecclesial) and training experiences, we can highlight the urgent need to refine the selection of the ministers of the Church as a task for the prevention of behaviors associated with the absence of a right intention. , and that affect the quality of efficient pastoral work within the Church. Doctor en Derecho Canónico Doctorado

Capes Este trabalho é uma análise antropológica sobre os seminaristas diocesanos e o fenômeno da vocação sacerdotal católica. A fim de examinar esse contexto etnográfico específico, a análise parte de questões sobre os mecanismos de ação que influenciam os seminaristas a escolherem a vida sacerdotal, como são estabelecidas as relações com a instituição e com a comunidade religiosa. E, igualmente, examinar as rupturas e continuidades da formação institucional dos Seminários católicos e dos seminaristas no contexto brasileiro. Para tal, foi necessário também apresentar alguns argumentos sobre o atual contexto em que se encontra o catolicismo brasileiro. Com base numa metodologia qualitativa, foram realizadas entrevistas e aplicações de questionários com os atores participantes da pesquisa. Além de apontar o perfil sócio-econômico-cultural dos seminaristas católicos, este trabalho propõe um modelo concêntrico de análise da vocação católica, possibilitando um novo viés interpretativo para o fenômeno da vocação. This work is an anthropological analysis of the diocesan seminarians and the phenomenon of Catholic priestly vocation. In order to examine this particular ethnographic context, the analysis of issues on the mechanisms that influence the seminarians to choose the priestly life, as relations with the institution and the religious community are established. And also examine the ruptures and continuities of institutional formation of Catholic seminaries and seminarians in the Brazilian context. To this end, it was necessary to also present some arguments on the context in which it is the Brazilian Catholicism. Based on a qualitative methodology, interviews and questionnaires applications with the actors involved in the study were performed. Besides pointing to the socio-economic-cultural profile of Catholic seminarians, this paper proposes a concentric model analysis of Catholic vocation, enabling a new interpretive bias for the vocation phenomenon.

Esta investigación sobre la formación a los ministerios eclesiales desde el proyecto diocesano de renovación -evangelización y el derecho canónico surge al conocer el nuevo modelo de formación para los seminarios propuestos por el Proyecto Diocesano de Renovación y Evangelización, el que nos sugiere reflexionar sobre la urgente necesidad de adaptar el seminario a las nuevas realidades y condiciones de la iglesia actual en nuestro país, por tal motivo, se hace este planteamiento teniendo en cuenta las normas del derecho Canónico y los documentos del magisterio de la iglesia; para fundamentar esta investigación se tiene en cuenta el proemio del Decreto Optatam Totius que nos dice: "Proclama la grandísima importancia de la formación sacerdotal y declara algunos principios fundamentales de la misma,?de manera que la formación sacerdotal responda siempre a las necesidades pastorales de las regiones en que ha de ejercitarse el ministerio". This research training church ministries from desing-evangelization diocesan renewal and canon law comes to know the new training model for seminars proposed by the Diocesan Project Renewal and Evangelism, which suggests we reflect on the urgent need to adapt the seminar to new realities and conditions of the Church today in our country, for that reason, it is this approach taking into account the rules of canon law and the documents of the magisterium of the Church to support this research has into account the preamble of Decret Optatam Totius tells us: “Proclaim the great importance of priestly formation and declares some basic principles of it,… so that priestly formation always respond to the pastoral needs of the regions in which has to exercise the ministry”. Magíster en Derecho Canónico Maestría

Resumen: Este articulo investiga como la conjuncion entre fe y razon formaba parte, en la Iglesia de Occidente del siglo V, de la formacion exigida a los presbiteros encargados de las comunidades. Este trabajo se articula en tres partes: la primera muestra como, en el siglo V, la formacion intelectual era un requisito ya tradicionalmente exigido a los candidatos al ministerio ordenado; la segunda expone cuales eran los estudios humanisticos que ellos podian realizar en su tiempo y, la tercera, trata sobre la formacion eminentemente sacerdotal que los preparaba para desempenar su ministerio en las comunidades que se les confiaban. Palabras clave: Formacion sacerdotal, patristica, Occidente. Abstract: This article investigates how the combination of faith and reason formed part of the training required for the presbyters in charge of the communities in the Western Church of the 5th century. The present study is organized in three parts: the first shows how, in the 5th century, intellectual training was already traditionally required for candidates for the ordained ministry; the second shows what humanistic studies they could carry out in their time, and the third deals with the eminently priestly formation that prepared them for ministry in the communities entrusted to them. Keywords: Priestly formation, patristic, Western.

Since deafness is not an irregularity affecting the reception of orders the candidates should not be too hastily refused in seminaries. Formation and programs ought to be adapted to the specific cultural situation of the seminarians., Une attention accrue à la langue des signes et à la culture sourde permet d'éviter que l'accès au sacrement de l'ordre soit refusé aux Sourds. L'article plaide pour une amélioration de l'accueil et de la formation dans les séminaires.

It is no exaggeration to say that an institution can be expected to be as good as its leaders are, especially when it comes to a comparatively well-organized one like the Catholic Church. From the same line of logic it follows that the leaders can be only as good as the formation they receive since even a talented person with a low quality formation can turn out to be a poor leader, whereas, given a high quality formation, even a mediocre person can make a competent leader. Hence the paramount importance well-run organizations attach to the formation of their young members. No investment, however high, is ever deemed superfluous when it comes to the formation of the new entrants. Although the concept ‘formation,’ being very general and comprehensive, resists any attempt at a precise definition, a basic minimum expectation from a carefully-planned and well-executed formation programme seems to be the moulding of mature and integrated persons capable of responding creatively and responsibly to the legitimate yearnings of the human person, both for oneself and for other fellow humans. Obviously, these yearnings are complex and multi-faceted, comprising the spiritual, physical, psychological, social, etc., dimensions. Any programme should be geared to the development of the talents of the individual persons without compromising the common good of the organization. A good programme should provide the trainees with both formation and information. It should also keep in view the present and future needs, the immediate as well as the remote demands, both at the individual and organizational levels.

The world celebrated the arrival of the new millennium a few months ago with great euphoria and fanfare. The grand festivities marking the dawn of the new millennium, beamed by the electronic media from the metropolitan centres of the globe to its remotest comers, were indeed breathtaking spectacles. Much has been written and spoken about the spectacular promises the new millennium holds for humankind. Amidst all the hype and hoopla about the new millennium, which, it may be noted, was largely confined to the world’s affluent metropolitan centres, twenty-four philosophy students of the Jnana-Deepa Vidyapeeth, Pontifical Institute of Philosophy and Religion, Pune, got together and posed this question: “What does the new millennium hold for those languishing in the margins of society, the poorest of the poor, whose concern is not the next millennium but the next meal?” Enterprising as they were, they decided to find out for themselves. Under the direction of two faculty members, they prepared a field study project to investigate this question in a systematic fashion. During their vacation they travelled to the most backward areas of rural India, lived with the poorest of the poor and listened to them as they spoke about their lives: their difficulties and struggles and struggles, anxieties and fears, hopes and dreams, and how they make sense of it all. This essay attempts to highlight what these young men learned about poverty from the victims of poverty.