Seminary Formation: Part 3 of 4

What is Seminary Formation Like?

Ever wonder what seminary is like? This short passage is taken from a book, "To Save a Thousand Souls," written by Fr. Brett Brannen. Although he wrote this book as an aid for men discerning diocesan priesthood, his chapter on Seminary is very insightful for monks preparing for the priesthood as well.

To "Look Inside" this book: http://www.amazon.com/Save-Thousand-Souls-Discerning-Priesthood/dp/0615345514

Third Pillar of Priestly Formation: Intellectual Formation

“For the Salvation of their brothers and sisters, they should seek an ever deeper knowledge of the divine mysteries” (PDV #51)

Disciples are learners. The first task of intellectual formation is to acquire a personal knowledge of the Lord Jesus Christ who is the fullness and completion of God’s revelation and the one Teacher. This saving knowledge is acquired not only once, but it is continuously appropriated and deepened.

Intellectual formation entails acquiring the scientia debita (debt of knowledge) needed for effective pastoral ministry. Thus seminary classes are very challenging. Major seminary includes rigorous academic programs on par with master’s-level programs in secular universities.

According to the PPF, intellectual formation specifically prepares seminarians to be:

• Hearers of the Word (to know Scripture and Biblical Theology)
  
• Proclaimers of the Word (Preachers)
  
• Catechists (teachers)
  
• Followers of Christ (to acquire a personal knowledge of the Lord Jesus)
  
• Faithful to the Church
  
• Culturally aware (able to understand the world and diverse cultures in which the Gospel must be preached)
  
• Historically aware (familiar with the two-thousand year history of the Church and of societies in general)
  
• Ministers of the Sacraments
  
• Promoters of Marriage and Family

To learn about the Fourth Pillar, Pastoral Formation, see our blog post on Sept. 27

Seminary Formation: Part 2 of 4

What is Seminary Formation Like?

Ever wonder what seminary is like? This short passage is taken from a book, "To Save a Thousand Souls," written by Fr. Brett Brannen. Although he wrote this book as an aid for men discerning diocesan priesthood, his chapter on Seminary is very insightful for monks preparing for the priesthood as well.

To "Look Inside" this book: http://www.amazon.com/Save-Thousand-Souls-Discerning-Priesthood/dp/0615345514

Second Pillar of Priestly Formation: Spiritual Formation

“To live in intimate and unceasing union with God the Father through His Son, Jesus Christ, in the Holy Spirit.” (PDV #45)

"Spiritual formation is about falling in love with Jesus. It is about developing a personal relationship with each Person of the Most Blessed Trinity. It is about communion with the Church, the Body of the Lord. It is not enough that a Catholic Priest know “about” Jesus and his Church; he must know Jesus personally, and be convinced of the Lord’s unconditional love for him and for every person. Nemo dat quod non habet (One cannot give what one does not have).

Spiritual formation entails developing a life of prayer that will sustain the priest throughout his life and work. The PPF mentions

specifically: devotion to the Mass and the Holy Eucharist, the sacrament of Penance, liturgy of the hours, spiritual direction, the Bible (lectio divina), retreats, personal mediation, devotion to Mary, interceding for others, doing penance, obedience, celibacy, and simplicity of life. The seminary spiritual directors are responsible for making sure that every area is appropriately treated.

The seminarians learn how to pray using many different methods. They learn both through their courses and their own struggles about the difficulties and obstacles of praying well. The purpose of this regimen of prayer is not just to come to know Jesus better personally, but to gain the ability to guide others in prayer and spiritual direction."

To Learn about the Third Pillar, Intellectual Formation, see our blog post on Sept. 23 

Seminary Formation: Part 1 of 4

What is Seminary Formation Like?

Ever wonder what seminary is like? This short passage is taken from a book, "To Save a Thousand Souls," written by Fr. Brett Brannen. Although he wrote this book as an aid for men discerning diocesan priesthood, his chapter on Seminary is very insightful for monks preparing for the priesthood as well.

To "Look Inside" this book: http://www.amazon.com/Save-Thousand-Souls-Discerning-Priesthood/dp/0615345514

First Pillar of Priestly Formation: Human Formation

“The human personality of the priest is to be a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of the Human Race” (PDV, #43): 

• http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis_en.html

"I always explain it like this: people usually buy a product because they like and respect the salesman. Thus they will listen to their priest and follow him to Jesus if they like him as a human person. Human formation includes instilling the virtues of prudence, justice, temperance, and fortitude. It includes developing humility, constancy, sincerity, patience, good manners and hygiene, and truthfulness. A man who has received good human formation can relate to others, even perfect strangers. He is a man of affective maturity, who works well with others, is free of prejudice, and who is a good steward of material possessions. He is joyful, he smiles and laughs, but he knows when to be serious. Human formation means that this man is ready to take on the role of a public person. It also includes a balanced and healthy sexuality and preparation for loving others, both men and women, in a life of celibacy."

To learn about the Second Pillar, Spiritual Formation, see our blog post on Sept. 19

Novices' First Ridge Trip

Br. Matthew H., Br. Miguel, Br. Matthew L., Br. Charles, Br. Mark & Br. Ignatius

Four Novices begins their first week-long Retreat on Chestnut Ridge today; they will return to the monastery next Sunday, 9/22.  Accompanying them will be Fr. Warren (Novice Master) and two Socii (Br. Miguel and Br. Matthew - seen in the picture above), two monks entrusted by the Abbot to help the novices grow in the monastic way of life

Ridge Chapel

Beginning in the mid 19th century, our founder, Archabbot Boniface Wimmer, utilized timber from monastery property on Chestnut Ridge in order to construct buildings on St.Vincent Campus. Similarly, in the 20th century, the monks continued to use the Ridge grounds; however, this time it was utilized more for the purposes of farming. Today, although it still functions as farm land, the natural peace and silence of the Ridge is used most effectively as a place of retreat where monks can simultaneously find time for prayer, leisure, and fraternity.

Development of Cenobitic Monasticism: Pachomius

Pachomius Brings New Elements to the Monastic Tradition

Before Pachomius (d. 346), the eremitic form of monasticism, that is monks who lived alone as hermits, seems to have been the only available option for those seeking a white martyrdom; in fact,

even Pachomius began his monastic life as a hermit. However, at the biding of an angelic messenger who told him that it was God’s Will for him to serve the human race in order to reconcile it to God, Pachomius began to build many houses so that others could join him as monks; thus Pachomius became the father of the cenobitic movement (that is, monks living in community, not alone as hermits). In a short period of time Pachomius had thousands of people join him in order to live the ascetical life in community; by the time of his death, he had already founded eleven monasteries, nine for men and two for women. Overall, the Greek term koinonia specifically referred to this congregation of communal monasteries developed under Pachomius’ leadership.

Compared to the anchoritic life, the cenobitic life of Pachomius introduced some radically new elements to the monastic life. First of all, the sheer size of the population in the communities was second to none. Thousands of monks lived together, worked together, served the poor together, attended common liturgies and listened to Pachomius’ conferences together (The topics of these conferences were centered on Sacred Scripture and the Eucharist). Also, from the layout of the monastery buildings to the monastic horarium, the life of these monks was very much influenced by Pachomius’ short time in the military. Overall, the most radically new element that this koinonia brought to the monastic tradition is the community’s love, devotion, and veneration to their

founder, Pachomius. Like St. Paul was for the early Christian communities, Pachomius was their sole spiritual father; he was the point of unity for everyone. All of the monks had a great love for Pachomius who would travel from one monastery to the other giving conferences. The death of this great leader was devastating to the koinonia; who could possibly replace their beloved founder as the next leader? Eventually the community, after the threats of disillusion, came to an agreement that Pachomius was still their beloved spiritual father who was watching over them as intercessor. They continued to turn to him for divine aid and follow the rules that he established.