SUMMI DEI VERBUM—APOSTOLIC LETTER

November 4, 1963

ADDRESS ON SEMINARIES AND VOCATIONS

November 4, 1963

Translation provided by NCWC News Service



SUMMI DEI VERBUM

Apostolic Letter of His Holiness, Pope Paul VI

to Patriarchs, Primates, Archbishops, and Bishops

of the Catholic World on the Occasion of the

Fourth Centenary of the Establishment of Semin-

aries by the Council of Trent

November 4, 1963

Venerable Brethren, Greetings and Our Apostolic Blessing:

Jesus Christ, divine model of the seminarian and priest

Just as the Word of God, the true Light, that “en-

lightens every man who comes into the world,”^ wished to

become man for our salvation and to dwell amongst us in

order to show us His glory, “glory as of the only-begotten of

the Father, full of grace and truth so also He deigned to

live a hidden life for 30 years in the humble house of

Nazareth in order to prepare worthily for His apostolic

mission in prayer and toil, and to give us the example of

every virtue. Indeed, under the loving care of His putative

father Joseph and of His most holy mother Mary, the child

“advanced in wisdom and age and grace before God and

men.”3

Now if the imitation of the Incarnate Word is obliga-
tory for all Christians, it is particularly binding on those

whom He calls to become His representatives before men,
no less by sanctity of life than by the preaching of the

Gospel and the administration of the sacraments.

Historical precedents of the institution of seminaries

Conscious of this sacred duty of the ministers of Jesus

Christ to shine before men as teachers of virtue, first by

example and then by word, so that they really become “the

1



salt of the earth, . . . the light of the world”^ from the first

centuries the Church has shown particular care for the in-

struction and education of youth destined for the priesthood.

For this we have the authoritative witness of St. Leo

the Great, who writes: “Rightly the venerable counsels of

saintly Fathers in the choice of priests looked upon as suit-

able for sacred administrations only those who had proved

themselves over a long period by carrying out the duties of

the lesser orders, so that each man’s past conduct might

stand as his testimonial.”^

A succession of general and regional councils fixed the
uninterrupted traditions, making ever more precise the

laws and practices which would become in the future holy

norms for the entire Church. Suffice it to quote in this re-

gard the clear directions of the III and IV Lateran Councils,®

Reasons for the institution of seminaries

But, unfortunately, because of the worldly mentality

that spread more and more even into ecclesiastical circles,

and of the pagan spirit that was being reborn in the schools

where the young were educated, these norms laid down by

the Church for the preparation of future priests appeared

inadequate. For this reason, in the 15th and 16th centuries,

the necessity was more and more appreciated both for a

general reform of morals in the Church, and for preserving

the young levites from the dangers that threatened them,

by providing for them an appropriate formation in suitable

places under the guidance of wise teachers and superiors.

Institution of seminaries by the Council of Trent

To meet this urgent and fundamental need of the

Church, Cardinals Domenico Capranica and Stefano

Nardini, in the 15th century, undertook to found in Rome

the colleges which bore their names. So too, in the follow-

ing century, did St. Ignatius of Loyola, when he founded in

Rome the two celebrated colleges, the Roman and the

German—one for teachers, and one for pupils.
At the same time. Cardinal Reginald Pole, Archbishop

of Canterbury, having urged the Bishops of Cambrai and of

Tournay to imitate St. Ignatius’ example, prepared for

England his famous decree on seminaries—a decree which.

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approved by the synod of London in 1556 and published on

the 10th of February of that year, served as a model for the

law which emanated a few years later from the Council of

Trent for the Universal Church, in Chapter 18 of the decree

''De Reformatione/* approved on the 15th of July, 1563J

This year, therefore, is the fourth centenary of an

event of great importance for the life of the Catholic

Church. Its recurrence is all the more worthy to be duly

remembered in that it coincides with the celebration of the

Second Vatican Council, in which the Church, while it has

at heart the promotion by far-seeing decrees of the renewal

of the Christian people, will likewise not fail to devote par-

ticular attention to a sphere of supreme and vital interest

for the entire Mystical Body of Christ, the sphere of the

young who devote themselves in the seminaries to prepara-

tion for the priesthood.

Importance of seminaries in the history of the Church and

of society

It is not Our intention to retrace the course of the

labors that preceded the approval of the canon about the

institution of seminaries, nor to dwell on the regulations

contained in it. It is unquestionably an index of its import-

ance that it was unanimously approved by the Fathers in

the 23rd session of that renowned council.

We feel rather that it is more in accordance with the
purpose of a fruitful celebration of the fourth centenary of

this decree to emphasize the spiritual benefits which it

brought to the Church and to civil society, and then to

call attention to some aspects of the ascetic, intellectual and

pastoral formation of the young seminarian and priest

which today require a deeper consideration.

That the institution of seminaries was destined to

bring a great spiritual benefit to each diocese of holy Church

v/as clearly foreseen by the Fathers of the Council of Trent

themselves, since they voted unanimously for the relevant

canon in the 23rd session. About this. Cardinal Sforza

Pallavicino writes

:

“Above all the institution of seminaries was approved,

many being heard to say that if no other good were to

3



come from the present council, this alone would compensate

for all the labors and all the inconveniences, as the one in-

strument which was looked upon as effective in restoring

the lost discipline, it being quite certain that in any state we

shall have the sort of citizen that we bring up.”®

Another, and even more significant, indication of the

great confidence placed by the hierarchy in seminaries for

the reform of the Church, and the flowering anew of the

priestly life amongst the clergy, was shown by the intrepid

zeal with which, shortly after the council was over, at-

tempts were made, in the midst of all sorts of difficulties,

to implement the suggestions of the wise decree. It was

Pope Pius IV himself who led the way, opening his seminary

on February 1, 1565. He had been preceded by his nephew,

St. Charles Borromeo, in Milan in 1564; and, in a more mod-

est form, by the Bishops of Rieti, Larino, Camerino and

Montepulciano.

There followed the establishment of other seminaries

by bishops who were concerned for the rebuilding of their

dioceses, while a select group of men, zealous for the good

of the Church, came to their aid. Among these We are
pleased to recall, for France, Cardinal Pierre de Berulle,

Adrien Bourdoise, St. Vincent de Paul with his priests of

(the Congregation of) the Mission, St. John Eudes, and

Olier with his company of St. Sulpice.

In Italy it was above all the merit of St. Gregory

Barbarigo, at the end of the 17th century to have

labored indefatigably for the reorganization of the semin-

aries of Bergamo and Padua according to the norms

laid down by the Council of Trent, keeping in mind all the

time the spiritual and cultural needs of his time. The ex-

ample given by this most zealous pastor to the other Italian

bishops is still alive in all its strength, for he knew how to

combine fidelity to traditional methods with wise innova-

tions, among which is to be remembered the study of

Oriental languages, so as to provide a better knowledge of

the Fathers and ecclesiastical writers of the Christian East,

in view of a religious rapprochement between the Catholic

Church and those separated from her.

Our predecessor John XXIII, of venerable memory,

made special mention of this merit of the great Bishop

4



of Padua in the homily he gave on the occasion of

Barbarigo’s enumeration in the catalogue of saints.'*^

From the good seed sown by the Council of Trent in

the fertile fields of the Church by the aforementioned decree,

there came also the flowering of seminaries or colleges with

special purposes, such as those of Propaganda Fide in Rome,

of the Foreign Missions in Paris, and of the various na-

tional colleges in Rome, Spain, and Flanders. Thus the

entire complex of providential cenacles of ecclesiastical for-

mation in the Church today can well be compared to the

tree of the Gospel parable which, born from a tiny seed,

grew and spread to such immense proportions that it could

shelter in its branches the innumerable birds of the sky.^^

We must therefore be deeply grateful to the Lord that
the institution of seminaries, decided upon by the Fathers

of the Council of Trent, far from being weakened in suc-

ceeding centuries, though harassed in many countries by

ideologies and practices opposed to the teaching and the

salutary mission of the Church, continued to develop, so as

to pass beyond European frontiers and to accompany the

progress of Catholicism in the Americas and even in the

missionary countries.

The Holy See for its part hastened to give to the semin-

aries directions that were more and more in accordance

with the spiritual and cultural needs of the clergy, according

to the circumstances of time and place. In this field, unques-

tionably one of the most delicate which the Holy Spirit, who

inspires all wise conciliar decisions,^^ has entrusted pri-

marily to the Supreme Pastor of the Church, it is Our

duty to recall the outsanding merits of Our venerable

predecessors, among whom stand out the names of
Gregory XIII, Sixtus V, Clement VIII, Urban VIII, Innocent

XI, Innocent XIII, Benedict XIII, Benedict XIV, Clement

XIII, Pius VI, Gregory XVI, Pius IX, Leo XIII, St. Pius

X, Benedict XV, Pius XI, Pius XII, and John XXIII.

No wonder therefore that seminaries, the object of

solicitous care of the Apostolic See and of so many zealous

pastors throughout the Catholic world, should prosper to

the glory and the advantage not only of the Church, but of

civil society. This is the glorious page in the history of sem-

inaries which Our predecessor Pius IX recalled in the apos-

5



tolic letter Cum Romani Pontifices of June 28, 1853, by
which he established the Pius Seminary. In that letter, he

drew the attention of governments and of all those who

love the true good of human society to “the way in which a

right and accurate formation of clergy contributes to the

safety and prosperity of religion and society, and to the

defense of true and sound doctrine.

Present importance of seminaries

This same blessed link which binds the religious, moral

and cultural progress of peoples with the good and learned

ministers of the Lord was recently stressed by Pius XI in

these memorable words: “It is such as confers on the

Church dignity, efficiency, and life itself, and is of the

greatest possible interest for the welfare of the human race.

For the immense benefits which have been won for the

world by Jesus Christ the Redeemer are communicated

with men only through the ministers of Christ and the dis-

pensers of the mysteries of God.”^®

We therefore readily endorse, after the example of
Pius XII, the wise sentence pronounced by Leo XIII, of un-

forgettable memory, about seminaries: “With their estate

the fortune of the Church is inextricably linked.

Since then, on the one hand, we invite all Our brothers

in the episcopate, the priests and the faithful to render due

thanks to Almighty God, “giver of all good gifts,” for the

great benefits which have flowed from the wise institution

of seminaries, we take the opportunity of the present cen-

tenary celebration to address to all a fatherly exhortation.

We should like to say to all the members of the Catholic
Church that they should feel themselves at one in the

support of seminaries of every kind.

Undoubtedly it is on the supreme pastors of dioceses,

on the rectors and spiritual directors of seminaries, on the

teachers of the various subjects that the primary duty rests

for the manifold work of the instruction and education of

candidates for the priesthood. But their work becomes

impossible, or more difficult and less efficient, if it is not pre-

ceded and supported by the fervid and incessant coopera-

tion of parish priests and their assistants, of the Religious

and laity who are dedicated to the teaching of the young;

and in particular, by the cooperation of Christian parents.

6



Necessity and duly iff creating a favorable atmosphere

Indeed, how is it possible to overlook the fact that the

priestly vocation, from its beginning to its full realization,

while it is of course principally a gift of God, nevertheless

demands the generous collaboration of all, whether of clergy

or laity? In fact, since modern civilization has spread among

the faithful the esteem and the desire for worldly goods, it

has lowered in many minds the appreciation of spiritual and

eternal goods. How then could there arise many authen-
tic priestly vocations in family and academic circles wherein

only the values and benefits of worldy pursuits are exalted?

How few, alas, are those Christians who seriously
ponder the warning of the divine Savior: “What does it

profit a man, if he gain the whole world, but suffer the

loss of his own soul?”^^ And how difficult it is, in the midst

of the infinite distractions and seductions of the world, to

make our own the thought of the Apostle: . . We look not
at the things that are seen, but at the things that are not

seen. For the things that are seen are temporal, but the

things that are not seen are eternal.”^®

Is it not perhaps by opening one’s mind and heart to

the vision and hope of eternal rewards that the Lord in-

vited the poor fishermen of Galilee to cooperate with His

divine mission? For seeing the two brother fishermen,

Simon and Andrew, He said to them: “Come, follow me, and

I will make you fishers of men.”^^

And to Peter, who on behalf of the other disciples asked

Him what would be their fate, as they had left all things
for love of Him, Jesus gave the solemn assurance: “Amen
I say to you that you who have followed me, in the regen-

eration when the Son of Man shall sit on the throne of His
glory, shall also sit on twelve thones, judging the twelve

tribes of Israel.

In order therefore that a regard and a holy enthusiasm

for the priestly life should grow and develop in the hearts

of the young, it is necessary to create the requisite spiritual

atmosphere, whether in the home or in the school. In
other words, although few Christians are called to the

priestly or the religious life, all are bound to live and act

according to the spirit of supernatural faith^^ and there-

7



fore to show the highest respect and veneration to those

who consecrate themselves entirely to the spiritual well-

being of humanity, to their own sanctification, and to the

greater glory of God. Only thus can the mind of the Lord

be spread among Christian people. Only thus will the flower-

ing of priestly vocation be made easy.^^

Nature of vocation. Its first source: God, Necessity of prayer

The first duty then that devolves on all Christians in

regard to priestly vocations is that of prayer, according to

the precept of the Lord: “The harvest indeed is abundant,

but the laborers are few. Pray therefore the Lord of the

harvest to send forth laborers into his harvest. It is

clearly indicated in these words of our divine Redeemer that

the primary source of the priestly vocation is God himself,

in His free and merciful will. Hence He said to His apostles

:

“You have not chosen me, but I have chosen you, and have

appointed you that you should go and bear fruit, and that

your fruit should remain.

And St. Paul, while exalting the priesthood of Jesus

above that of the Old Covenant, observed that every legiti-

mate priest, being by nature a mediator between God and

men, depends mainly on the divine benevolence: “For every

high priest taken from among men is appointed for men in

the things pertaining to God . . . And no man takes the

honor to himself; he takes it who is called by God, as Aaron

was one.

How excellent, therefore, and a free gift is the calling
to participate in the priesthood of Jesus Christ, of whom
the same Apostle writes: “Christ did not glorify himself

with the high priesthood . . . and when perfected, he became

to all who obey Him the cause of eternal salvation, called

by God a high priest according to the order of Melchise-

dech.”24

Therefore with good reason St. John Chrysostom writes

in his valuable treatise De sctcerdotio: “Although the priest-

hood is exercised on earth it rightfully belongs to the

celestial realm. For it was no man, nor angel, nor archangel,

nor any other created power that arranged this function,

but the Holy Spirit himself, and it was He, too, that in-

spired men to seek the ministry of angels.

8



But when discussing this divine call to the priesthood

(to which no one can claim any right) it is worth recalling

that it concerns not only the spiritual faculties of the

chosen one—his intelligence and free will—but involves
also his sensitive faculties and even his very body. For the

whole person must be fitted for the task of carrying out, in

an efficient and worthy manner, the arduous duties of the

sacred ministry, a ministry which often demands renuncia-

tion and sacrifice, sometimes even of one’s own life after

the example of the Good Shepherd, Jesus Christ.

We must not, however, imagine that God would call to
the priesthood boys or young men who, insufficiently en-

dowed in mind or heart, or because of obvious psychopathic

weaknesses or serious organic defects, would afterwards be

unable to carry out properly their various duties, or fulfil

the obligations involved in the ecclesiastical life.

On the contrary it is comforting to hold the Angelic

Doctor’s doctrine that the Apostle’s words about the first

preachers of the Gospel can be applied equally to every one

who is called to the priesthood. These are the words of St.

Thomas: “Those whom God chooses for some task he so
prepares and disposes that they may be found suitable for

the task for which they are chosen in accordance with the

words of the Second Epistle to the Corinthians, 3, 6: ‘He

also it is who has made us fit ministers of the new

covenant.”^®

Timely development necessary and obligatory

But the duties of parents and pastors, and of all who

are responsible for boys and young men are not confined

to creating an atmosphere favorable to religious vocations

and imploring the Lord to bestow His grace on new bands

of levites. They must do all in their power to direct them to

the seminary or religious institution as soon as they show

clearly that they aspire to the priesthood and are suited to

it. Only in this way will they be sheltered from the corrup-

tion of the world and enabled to cultivate the seed of the

divine call in the most suitable surroundings.

Now begins the responsibility of the superiors, the
spiritual director and the teachers: the responsibility,

namely, of discerning in these young men, in a more exact



manner, the signs that they have been chosen by Christ

as His future ministers, and of assisting them to prepare

themselves worthily for their exalted mission. This com-

plex work of physical, religious, moral and intellectual edu-

cation that must be carried out in the seminary is well out-

lined in the canon of Trent: “Nurture them, and train them

in piety and knowledge.

Priestly vocation and right intention

We come now to a question of the utmost importance:
which of the signs of priestly vocation is the most charac-

teristic and indispensable, so as to merit the special atten-

tion of those engaged in the instruction and formation of

young seminarians—in particular the spiritual director?
The answer is unquestionably a right intention, which may

be described as the clear and determined desire to dedicate

oneself completely to the service of the Lord. This answer

is confirmed by the conciliar decree which lays down that

only those young men be admitted to the seminary “who

by their character and good will inspire the hope that they

will dedicate their whole lives to the priestly ministry.

Thus Our predecessors Pius XI, in his celebrated en-

cyclical, Ad catholici sacerdotii, did not hesitate to declare,

when speaking of the intention required in the candidate

for the priesthood: “He must look to the priesthood solely

from the noble motive of consecrating himself to the service

of God and the salvation of souls. He must likewise have,

or at least strive earnestly to acquire, solid piety, perfect

purity of life and sufficient knowledge such as We have
previously explained. Thus he shows that he is called by

God to the priestly state.

Moral certitude about priestly vocation and the bishop^

s

call

It is sufficient, then, that the young men, before they

be accepted into the seminary, show at least the beginnings

of that intention and character that is required for the

sacred ministry and the obligations attached to it. But be-

fore they be admitted to Orders, and especially the priest-

hood, the candidates must show, to the bishop or the relig-

ious superior, the evidence of mature decision and of pro-

gress in sanctity, in learning and in discipline that will in-

to



spire in their superiors the moral certitude that before them

stands the chosen one of the Lord.”'^^

The responsibility of the Ordinary in this matter is in-

deed tremendous, for it is he who must pronounce the final

judgment on the signs of vocation in the candidate. He

alone has the right to call to the priesthood and thereby

set the Church’s seal on a divine call that has gradually

grown to maturity.

On this matter, the Catechism of the Council of Trent

rightly declared: “Those who are called by the legitimate

ministers of the Church are said to be called by God.”^^

Confronted with the regrettable defections of some minis-

ters of the sanctuary, which could have been prevented by

a greater severity in selection and training, the shepherds

of dioceses will do well to keep in mind the severe warning

which St. Paul gave Timothy: “Do not lay hands hastily

upon anyone, and do not be a partner in other men’s sins.”^^

Other elements necessary for the proper development of a

vocation

We have recalled briefly the essential element of priestly
vocation, which is the clear, definite and enduring intention

to embrace the priestly state, through a desire especially

for the glory of God, the salvation of one’s own soul, the

souls of one’s brethren and of all who have been redeemed

by the Precious Blood of our divine Savior. It will not be

out of place now to refer to the other factors involved in

the total preparation of the future minister of the altar.

This problem, which is of the utmost importance in the

life of the Church, has been dealt with repeatedly by Our

predecessors and all are well acquainted with their most

recent pronouncements, such as the encyclical Ad catholici
sacerdotii^'^ of Pius XI; the exhortation Menti Nostrae^^ of

Pius XII; the encyclical Sacerdotii Nostri Primordia^^ of

John XXIII.

In addition, the ecumenical council has under examina-

tion a constitution “On the formation of seminarians,” the

approval of which will bring up-to-date the provident regu-

lations of Trent and of the various documents of the Apos-

tolic See which followed. This new document is destined

11



to give a great impetus to the work of enlisting candidates

for the priesthood, and to that other more important and

demanding task of directing properly the ascetical, liturgical,

intellectual and pastoral formation of these candidates.

While We look forward with confidence to the learned
deliberations of the council on the question of seminaries.

We feel compelled by Our supreme pastoral office to invite
all who are engaged in the education of young aspirants to

the priesthood to give careful consideration to certain

dangers which threaten the efficacy of the system of train-

ing now in use in the seminaries; let them consider also

which aspects of that training must be developed with

greater care.

Dangers and errors

Just as the open field is at the mercy of every sower

of poisonous weeds, so the mind of the adolescent today is

more than ever exposed to dangers. His intelligence is

threatened by a critical attitude to everything and everyone.

His will revolts—even from earliest years—against any
restraint imposed by natural law or by ecclesiastical or civil

authority, and seeks untrammeled freedom of action.

In this way the higher faculties are weakened in their

striving towards supreme truth and good. So it is not sur-

prising that the sensitive powers, both internal and exter-

nal, reject the necessary control of right reason and good

will. For the faculties of reason and will have been cut off

from the continuous and efficacious influence of grace and

the supernatural virtues. This is why the adolescent in his

conduct and his speech falls short of those ideals of humility,

obedience, modesty and chastity that befit his dignity as a

rational being and, more particularly, as a Christian, whose

very body has become through grace a member of Jesus

Christ and a temple of the Holy Spirit.

The adolescent who displays such a superficial and con-

fused attitude of mind will surely develop into the type of

man who claims many rights and accepts few obligations.

Therefore this attitude of mind presents a really serious ob-

stacle to the development of priestly vocations which must

be based on solid conviction and a spirit of generosity. One

must combat vigorously everything which threatens the

12



healthy education of the young, and especially of those

whom Christ has called to continue His work of redemption.

But with what weapons can one carry on this battle?

Remedy: the development of natural and supernatural

virtues

In the first place, parents and teachers must cultivate

in their children and pupils from the very earliest years

the spirit of prayer, humility, obedience, dedication and

sacrifice. This applies especially to those whose character

appears more docile, more generous and more suited to the

ideals of the priesthood. The superiors and teachers in the

seminary have the responsibility of preserving and develop-

ing in their students those gifts which we have mentioned

above, but they must also see to it that the candidate to

Holy Orders, as he progresses in years, acquires and culti-

vates those qualities of soul that must be regarded as es-

sential to a solid and complete moral formation.

The qualities of most fundamental importance, in Our

view, are the spirit of refiection and of right intention in

one’s conduct, the free personal choice of good, even of the

greatest good, and the control over the will and senses. This

self-control will enable one to resist the promptings of self-

love, the evil example of others, the temptations that arise

from a nature weakened by original sin, from the world and

the spirit of evil which still furiously attacks the chosen

ones of the Lord in an effort to bring about their ruin.

Moreover, in his dealings with others the man who

wants to bear witness before the world—with Christ and
for Christ—to that truth which brings freedom^^ must be
trained in the virtue of truth in word and action, and so

must cultivate sincerity, loyalty, integrity, fidelity. He must

follow Paul’s exhortation to his beloved Timothy: “Recall

these things to their minds, charging them in the sight of

the Lord not to dispute with words, for that is useless, lead-

ing to the ruin of listeners. Use all care to present thyself to

God as a man approved, a worker that cannot be ashamed,
rightly handling the word of truth.

Christian and priestly education must accompany natural

development

The task then is to root out from the soul of the adoles-

cent the insidious buds of sin and vice, and in their place

13



to plant and tend the seeds of virtue. In this work one

ought to rely on those good qualities that are inherent in

human nature, so that the spiritual edifice rests on the solid

basis of the natural virtues. In this respect the wisdom of

Aquinas was never more appropriate: “Since grace does not

destroy nature, but perfects it, natural reason must be

subject to faith, just as the natural tendency of the will is

guided by charity.”®*

Nevertheless, one must not exaggerate the importance

of good qualities and natural virtues, as though the true and

lasting success of the priestly ministry depended principally

on natural resources. Nor must one forget that it is im.-

possible to train young people perfectly in these same nat-

ural virtues of prudence, justice, fortitude, temperance,

humility, meekness and the other virtues connected with

them, if recourse can only be made to the principle of right

reason and the methods of natural sciences such as experi-

mental psychology and pedagogy.

For Catholic doctrine teaches that without the healing

grace of our Savior it is impossible to fulfill all the com-

mandments of the natural law or to acquire perfect per-

manent virtue.®^ From this undisputed principle there

follows a great practical conclusion: The formation of the

man must proceed step by step with that of the Christian

and the future priest, so that the natural energies are puri-

fied and strengthened by prayer, by the grace which comes

from frequent reception of Penance and the Eucharist, and

by the influence of the supernatural virtues which receive

protection and assistance from the natural virtues.

But this is not enough! As the Apostle warns us, the

natural energies of mind and will must be ruled by faith

and charity, so that all our actions carried out in the name

of Our Lord Jesus Christ may merit an eternal reward.”^®

Education in a spirit of sacrifice and the imitation of Christ

It is clear that all we have said must be kept in mind

by those who are called to be with our divine Savior vic-

tims of love and obedience for the salvation of mankind,

and to lead a life of virginal chastity, and of exemplary de-

tachment, interior and exterior, from the empty riches of

this world, in order that their ministry may be more

14



worthy and more fruitful. For they will be called upon one

day not only to place all their talents at the service of the

sacred ministry, but even to sacrifice many lawful desires,

and endure hardship and persecution in carrying out faith-

fully and generously the work of the Good Shepherd.

Every true minister of Jesus Christ must be able to

say with St. Paul: “To the weak I became weak, that I

m.ight gain the weak. I became all things to all men, that

I might save all. I do all things for the sake of the Gospel,

that I may be made partaker thereof. Such in fact has

been the rule of life of many bishops and priests whom the

Church by canonization proposes as an example to all the

clergy.

This in broad outline is the exalted mission of training

and spiritual formation that is entrusted to the rector and

spiritual director of the seminary under the supreme guid-

ance of the bishop. But their work depends for its comple-

tion on the collaboration of the various professors who are

responsible for the full development of the intellectual facul-

ties of the candidate for priesthood.

The fruit of this intelligent and harmonious collabora-

tion between superiors and professors will be the total for-

mation of the young man, not only as a human being and a

Christian but above all as a priest, whose whole personality

must be penetrated by the light of divine revelation. For it

is divine revelation which ensures that “the man of God may

be perfect, equipped for every good work.”^^ It is worth re-

calling the warning of Chrysostom: “The soul of the priest

must shine forth like a light which illuminates the whole

world.

Studies

The cultural formation of the young priest must

certainly include an adequate knowledge of languages and

especially of Latin (particularly for those of the Latin rite).

His familiarity with history, science, mathematics, geog-

raphy and art must be equal to that of the educated classes

among whom he lives.

But the chief treasure of the mind of the priest must

be the possession of that human and Christian wisdom

15



which is the fruit of a solid philosophical and theological

formation according to the methods, doctrine and principles

of St. Thomas in complete accordance with the teachings of

divine Revelation and the Church’s teaching authority.

Among the essential or complementary studies in his
theological training there must be included Biblical exegesis,

according to the laws of Catholic hermeneutics, canon law.

Church history, sacred liturgy, archaeology, patrology, his-

tory of dogma, ascetical and mystical theology, hagiography,

etc.

Participation in the life of the diocese

As he approaches major Orders, and in the first years

of his priesthood, the student must be introduced to the

problems of pastoral theology, and take an increasingly

active part in the life of the diocese.

This will include a participation in the liturgy, cate-

chetical instruction, the direction of Catholic Action amongst

the youth, and apostolic work on behalf of the missions.

In this way the future pastor of souls will gradually be-

come acquainted with his particular field of activity, and

receive a suitable preparation for it. Another valuable part

of this preparation will be an adequate knowledge of

Gregorian chant and sacred music.

All this will enable him to give a greater unity to his

studies with his future pastoral ministry in mind, in the

conviction that all his activity must have as its ultimate aim

the coming of the kingdom of Christ and God, in accordance

with the wise admonition of St. Paul: “For all things are

yours . . . and you are Christ’s, and Christ is God’s.

Thus, at the present time, when the interests of God are

being more and more neglected in the various fields of

human activity, the priest must shine forth in the world

as another Christ and a “man of God.”^^

Exemplary sanctity

Holiness and learning must therefore be the distin-

guishing mark of him who is called to become an ambassador

of the Word of God, Redeemer of the world. He must possess

holiness in an exceptional degree, superior to that of the

laity and nonordained Religious, as St. Thomas rightly

16



observes: “Because the religious state does not necessarily

include ordination, it is clear that ordination confers a

greater dignity. By ordination one is entrusted with the

most exalted office as an instrument of Christ in the sacra-

ment of the altar.”^®

Therefore a very fervent devotion to the Blessed Sacra-

ment must be manifested by the life of him who aspires to

be its consecrator and dispenser. This devotion to the Body

and Blood of Jesus Christ ought to be harmoniously com-

pleted by devotion to the Most Holy Name of Jesus and to

His Most Sacred Heart.

Praise and exhortation

To conclude this exhortation, We wish to address a
word of paternal encouragement to all who are engaged in

a spirit of zeal and self-sacrifice in the work of recruiting

and educating candidates for the priesthood in the secular

clergy or religious orders. A special word of praise must

go to those who carry on this work in those areas where

there is a great shortage of vocations, and where the work

of securing new ministers for the sanctuary is most difficult

and often dangerous.

Our approval is directed next to those who, following

the directives and exhortations of the Sacred Congregation

of Seminaries and Universities, strive by their writings and

discussions to perfect for the greater good of the Church the

methods of seminary training in view of the particular need

of time and place, and the progress of pedagogy, but with

due respect for the proper purpose and spirit of the priestly

life.

Prayer and fraternal charity

We turn to you, beloved sons, who like the apostles in
the Cenacle are gathered in earnest prayer within the sem-

inary walls. As you prepare under the maternal gaze of

the Queen of the Apostles to receive the superhuman power

of consecrating the Body and Blood of the Lord and of re-

mitting sins, as well as the abundant grace of the Holy

Spirit, which will enable you to fulfill worthily the ministry

of reconciliation,^'^ We say with St. Paul: “Let every man
remain in the calling in which he was called.”^® Docility and

fidelity to the divine call are indispensable for anyone who

17



wishes to cooperate more intimately with Jesus Christ in the

salvation of souls and to assure himself a more splendid

crown of glory in eternity. Treasure this inestimable gift

which the Lord has given you, and serve Him from your
earliest years in joy and exultation.^^

Finally, venerable brethren, it is Our earnest desire

that you do all in your power to apply in your dioceses, to

yourselves and to the faithful in your care—especially to
your ecclesiastical students—these instructions, whose only
inspiration has been love of the Church. As a pledge of Our

desire. We impart to all a fatherly apostolic blessing.

1 John 1, 9.
2 John 1, 14.
3 Luke 2, 52.
^ Matt. 5, 13-14.

5 Evist. 12, PI. 54, 650.

3 Mansi, Ampliss. Concil. Col-

lect. XXII, 227, 999, 1013.

Cfr. Roccaberti, Bibliotheca

maxima Pontificia, XVIII,
362; L. Pastor, Storia dei

Papi, VI, 569; VII, 329.

3 P. Sforza Pallavicino, 7s-

toria del Concilio di

Trento, ed. di A. M. Zac-

caria (Roma, 1833), IV,

344.

9

Cfr. A. A. S., LXII (1960),
458-9.

10 Cfr. Matt. 13, 31-32.

11 Cfr. Acts 15, 28
12 Pii IX P. M. Acta, I (1846-

54), 473.

J3 Apostolic letter “Officiorum

omnium/’ A. A. S., XIV
(1922), 449.

11 Apostolic letter “Paternae

providaeque,” Acta Leonis

(1899) p. 194; cfr. Pii XII,

A. A. S., XXXVII (1945)
p. 207.

15 Mark 8, 36.
10 2 Cor. 4, 18.

11 Matt. 4, 19.

18 Matt. 19, 28.
10 Cfr. Hebrews 10, 38.
20 Cfr. 1 Cor. 2, 16.

21 Matt. 9, 37-38.

22 John 15, 16.
23 Hebrews 5, 1 4.
24 Hebrews 5, 5, 9.
25 De sacerdotio. Lib. Ill, n. 4:

PG, XLVIII, 642.
26 Swmma Theol., Ill, q. 27, a.

4, c.

21 Mansi, Ampliss. Concil. Col-

lect., XXIII, 147.
28 Mansi, 726, 38-39.
29 Lift, encycl. “Ad catholici

sacerdotii”

,

Dec. 20, 1935,

A. A. S. XXVIII (1936), 40.
30 Cfr. 1 Kings 16, 6
31 Catech. Concil. Trid., Ill, “de

Ordine”, 3.
32 1 Timothy 5, 22.
33 A. A. S., XXVIII (1936), 5-53.
34 A. A. S., XLI (1950), 659-702.
35 A. A. S., LI (1959), 545-579.

36 Cfr. John 18, 36; 8, 32.
31 2 Timothy 2, 14-15.
38 Summa Theol., I, q. 1, a. 8, c
39 Cfr. Summa Theol., I—Ilae,

q. 109, a. 4, c.

40 Cfr. Col. 3, 17; 1 Cor. 13, 1-4.

41 1 Cor. 9, 22-23.

42 2 Timothy 3, 17.
43 sacerdotio, lib. VI, n. 4:

PG, XLVIII.
44 1 Cor. 3, 22-23.

45 1 Timothy 6, 11.
46 Summa Theol., II—Ilae, q.

184, a. 8, c.

41 Cfr. 2 Cor. 5, 18.

48 1 Cor. 7, 20.

49 Cfr. Ps. 99, 2.

18



ON SEMINARIES AND VOCATIONS

Discourse given on November 4, 1963 by Pope

Paul VI in St. Peter’s on the occasion of the 400th

anniversary of the Council of Trent’s call for the

establishment of seminaries

The great rite we are celebrating speaks for itself. Its

solemnity shows the importance of the reason which led Us

to assign it this date—November 4, the feast of St. Charles
Borromeo—and this seat, the Basilica of St. Peter, where
the Second Vatican Ecumenical Council is taking place, and

to entrust its celebration to the venerable Cardinal Pizzardo,

Prefect of the Sacred Congregation of Seminaries and

Universities.

With this extraordinary thanksgiving to God and with

this great imploring of grace from God, we intend to com-

memorate worthily the fourth centenary of the institution

of diocesan schools known as seminaries, for the training of

pupils who are preparing to receive sacred ordination and

to exercise worthily the priestly ministry.

It is known that this institution (of seminaries) was

made by virtue of Canon XVIII of the 23rd session of the

Council of Trent, dated July 15, 1563. The implementation

of this decree immediately found zealous promoters, among

the first of them St. Charles, who had just been made Arch-

bishop of Milan, readily applied to his diocese and his prov-

ince the decisions of the Tridentine Council.

Convinced as he was of the decisive importance of the

institution of seminaries, he at once founded several. Un-

doubtedly he was the first to provide for the largest of his

seminaries, set in the heart of the city, a monumental seat

which is still regarded as one of the classic buildings of the

sumptuous Milanese Renaissance, and which is about to

reopen after restoration, and resume its centuries-old and

providential function.

19



My Lord Cardinal Stefan Wyszynski will speak on the
historic origin and ecclesiastic significance of the institution

of seminaries this afternoon, in this very same basilica

which is now being used as a council hall. We are grateful
to him for adding to the interest of such a theme the pres-

tige of his experience and of his dignity.

How great the esteem which we must all give to the
seminary and what reward that educators and especially

students will draw from this centennial commemoration,

will be mentioned in an apostolic letter, addressed to all

the bishops of the Church, the publication of which is im-

minent. It opens with the words ''Summi Dei Verhum’’

and has been drawn up with the expert collaboration of

the Congregation of Seminaries and of Universities.

To this pondered and ample document, as is required

by the gravity of the theme which is the first of this form

and importance of Our pontificate, we have entrusted many,

though not all, the matters which We thought We should
mention on such a propitious occasion regarding such a

vast and important subject.

Therefore, it is not necessary that We dwell on this
at length during this ceremony. That apostolic letter of

Ours will express to you Our thoughts and Our wishes.

But we would not wish to miss saying a word to these most

beloved seminarians whom We see here taking part in the
sacred rite, and whom We now want to embrace with all
Our fatherly affection, regarding them almost as the repre-

sentatives of their codisciples, of aU the seminarians in the

Church of God.

To you We open Our lips and We shall say to you,
beloved students of our seminaries, along with St. Paul:

“Our heart is wide open to you.”^

We regard you as the most authentic and generous
representatives of youth, which among the supreme choices

that must needs be made in the first lucid clear-sightedness

of life and in the first revelation of true love, has discovered

the best, the one choice above all others. Do you remember
“

. . . the kingdom of heaven is like a treasure hidden in

a field : a man who finds it hides it, and in his joy goes and
sells aU that he has and buys that field.

20



We speak of that youth which has discerned among
all the gifts which life offers and of which youth is avid,

that one gift that is worth all the others. Do you remember
“

. . . Again, the kingdom of heaven is like a merchant in

search of fine pearls. When he finds a single pearl of great

price, he goes and sells all that he has and buys it.”^

We speak of that youth which has distinguished one
voice, among all those surrounding it and bewildering or

enchanting it, a voice with a singular, mysterious but un-

mistakable tone, grave and gentle, mild and powerful, a soft

and secret voice, sounding inside, as if tormenting, in the

secret place of the conscience, and outside, as if pacifying,

in the trust of serene and authorative advice, of a call

which, interpreting that inner life, says that it is divine

and that it is indeed addressed to youth, who is not afraid

of big things but fears, rather, evil and mediocre things.

It is a voice which is at one and the same time an exhorta-

tion and a command, a voice as simple as a sigh and as pro-

found as a drama, the voice of Christ, which again today,

and today more than ever, says: “Come, follow me.”^

You young people who are listening to us, did you hear

that voice: “Come, follow me”? It goes on: “I am the light
of the world. He who follows me does not walk in darkness,

but will have the light of life.”^

You well know what this dialogue is called. It is a

vocation, and each one of you guards it in his heart as the

secret of his life, the direction of his future, the strength

of his action: “Come, follow me.”

Let Us here today, precisely as the Vicar of Christ,

who first addressed (these words) to the Disciples who

were to become His Apostles, repeat them to you, to your

comrades and to any other young persons, of the present

or of the future, who have the grace and the courage to

listen to them: “Come, follow me, and I will make you

fishers of men.”®

This is tantamount to saying: the work of redemption

is not accomplished in the world and in time without the

ministry of dedicated men—men who, through an oblation
of total human charity, implement the plan of salvation

and of infinite divine charity.

21



Had God willed it, this divine charity could have spread

itself and performed salvation directly. But the design is

a different one. God will save men in Christ through a
service rendered by men. God did not give the world only

a revelation and a religion. He gave a Church, an organized

society, a flexible community, in which brothers work for

the salvation of other brothers.

He set up a hierarchy; He instituted a priesthood.

Where the priesthood of Christ reaches, there reaches the

message and the virtue of Christ’s salvation. The Lord willed

that the spreading of the Gospel should depend on the num-

ber and the zeal of the workers of the Gospel.

This is why the call to the service of the Gospel is

of incalculable importance. It concerns the drama of the

Salvation of the world. The gift of a vocation is a secret

of God, but let it not be cowardice, sloth, pusillanimity,

deafness, or impurity—beloved sons—that deprive it of
youthful souls whom the thought of God would have made
pure and strong for the ministry of His Kingdom.

Blessed be you, sons, who know these truths and con-

vert them into daring and humble experience. Blessed

be you, who know what the attraction of the ecclesiastic

vocation can be today. It is certainly not dynastic custom,

nor the liking for a peaceful living in a good beneflce, nor

yet the prospect of clerical honors, nor the will of others

replacing or prevailing over that of the candidate, and not

even pessimistic disgust for an unbearable world, nor the

disappointment of dashed hopes which trace the path that

leads you to the seminary.

It is not even the more noble aspects of culture and

art, which in themselves can harmonize, in a subordinate

way, with the authentic attractions which today lead a

young man to become a priest. The authentic attractions

which make you students of the seminary are paradoxical

ones of the follower of Christ, who said: “If anyone wishes

to come after me, let him deny himself, and take up his

cross, and follow me.”^

Vocation today means renunciation. It means un-

popularity, it means sacriflce. It means preferring the inner

to the external life, it means choosing an austere and con-

22



stant perfection instead of comfortable and insignificant

mediocrity. It means the capacity to heed the imploring

voices of the world of innocent souls, of those who suffer,

who have no peace, no comfort, no guidance, no love; and

to still the flattering, soft voices of pleasure and selfishness.

It means to understand the hard but stupendous mission of

the Church, now more than ever engaged in teaching man

his true nature, his end, his fate and in revealing to faith-

ful souls the immense, the ineffable riches of the charity

of Christ.

It means, young men, to be young, to have a clear eye

and a big heart. It means accepting the imitation of Christ

as a program for life. His heroism. His sanctity, His mis-

sion of goodness and salvation. No other prospect of life

offers an ideal more true, more generous, more human,

more holy than the humble and faithful vocation to the

priesthood of Christ.

This is not emphasis, beloved sons. It is not rhetoric.

And above all, it is not suggestion or a lie that gives the

Church the daring to speak thus. It is the knowledge that

the Church has of your hearts, of the graces that the Lord

has let flow into your souls. It is the esteem that she feels

for you. It is the hope that she places in your youth and

in your generous dreams.

And perhaps, sons, the Church would not dare to

express, regarding you, such high and difficult prospects,

if she did not have the practical possibility of being near

you in announcing them, to help you in heeding them and

following them. Had the Church not developed her art as

a teacher of souls, and did she lack the place and instru-

ments for exercising it, she could not speak to you with

such frankness.

But today, the Church has made herself capable and

will be even more so in the future, of exercising her sublime

mission as the educator of future priests, because the Church

has instituted her seminaries for this purpose. The sem-

inary is the school of inner silence, in which speaks the

mysterious voice of God. It is the training unit for train-

ing in the difficult virtues. It is the house where Christ, the

Master, lives.

23



Do you remember the two disciples of John, on hearing

that he said of Jesus, who was passing on the bank of the

Jordan: “Behold the Lamb of God!”? They followed Jesus,

who “turned round, and seeing them following Him, said

to them, ‘What is it you seek?’ They said to Him, ‘Rabbi,

(which interpreted means Master) where dwellest thou?’

He said to them, ‘Come and see’.”®

If ever, young men, the same question should rise

from the uncertain and stirred up depths of your souls,

who feel that Jesus is the only Savior and the One whom
you are seeking and who is seeking you, and there should

come to your lips (the question) : “Master, where dwellest

thou? Where can we meet you, unite with you and then

take over your same mission?” Remember that through

the Church, through your bishops, your superiors, your

teachers, the answer is always the same: “Come and see.”

And the blessed door of the seminary will open before you.

Amen.

12 Cor. 6, 11.
2 Matt. 13, 44.

3 Matt. 13, 45.

4 Matt. 19, 21.

^ John 8, i2.

6 Mark 1, 17.

Mark 8, 34.

8 John 1, 38-39.

24





1963

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