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FOUR PILLARS OF IHMS FORMATION

I.DISCIPLINE

Discipline is necessary not only as safeguard to community living and charity but as part of the total seminary formation.
“The discipline of seminary life should be regarded not only as strong protection for community life and charity, but necessary part of the complete system of training. Its purpose is to inculcate self-control, to promote solid maturity of personality and the formation of those other traits of character which are most useful for the ordered and fruitful activity of the Church (Optatam Totius II).”

The seminary formation requires a clear and strong training. But this training must be rooted in love, not force. Jesus, the Good Shepherd himself leads his flock by a loving example and constant moral persuasions. In like manner, seminary formators must be models of the Good Shepherd in the midst of the community. They are to lead not to rule. They are companions not superiors.

Furthermore, the seminary formation requires training in Freedom. “The whole seminary program should be so structured as to develop in the students a sense of responsibility by a wise use of freedom (Philippine Program for Priestly Formation 29).” Properly understood, “Freedom requires the seminarians to be truly master of himself, determined to fight and overcome the different forms of selfishness and individualism which threaten the life of each one, ready to open out to others, generous in dedication and service to one’s neighbor (Pastores Dabo Vobis 121)

II. ACADEMICS

The Academic and Intellectual Formation is an integral component in the total formation of the candidates for priesthood. It has a distinct, and finds an important, place in the “very nature of the ordained ministry, and the challenge of the ‘new evangelization’ to which our Lord is calling the church on the threshold of the third millennium.”

In today’s modern situation which is “heavily marked by religious indifference, by widespread mistrust regarding the real capacity of reason to reach objective and universal truth, and by fresh problems and questions brought up by scientific and technological discoveries”, a high caliber intellectual or academic formation, “such as will enable the (would-be) priest to proclaim, in the context like this, the changeless Gospel of Christ and to make it credible to the legitimate demands of human reason”, is deemed necessary. Though it has its own characteristics, intellectual or academic formation, to be pastorally effective, is to be deeply integrated with, and ought to be an expression of both the spiritual and human formation.
A vital stage in the intellectual or academic formation of seminarians is the study of Philosophy. The Post Synodal Apostolic Exhortation of John Paul II, Pastores Dabo Vobis, states:

“A proper philosophical training is vital, not only because if the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith, and also vis-a-vis an extremely widespread cultural situation which emphasizes subjectivism as a criterion and measure of truth: only a sound philosophy can helpe candidates for the priesthood to developed a reflective awareness of the fundamental relationship that exists between the human spirit and truth, that truth which is revealed to us in Jesus Christ (PVD # 52).”
It is the above mentioned truth and vision that Immaculate Heart of Mary Seminary commits to do her share in the intellectual or academic formation of the seminarians.

III. APOSTOLATE

“Works of Christian service and Apostolic experience suited to the student’s maturity and development should be an integral part of the progress of priestly training (Philippine Program of Priestly Formation # 52).”

Having been inspired by this text, the seminarians of the Immaculate of Mary Seminary are compelled to make some guidelines in order to attain a fruitful and harmonious apostolate which is an integral part of formation as future priests. They believe that the seminary apostolate is a primary factor in bringing closer relationships not only among themselves or between the students and the administration, but also with the people whom they will serve in their future ministry. The apostolate enables them to put into practice what they have learned insides the four walls of the classroom. The Fathers of the Vatican Council II state: “Seminarians need to learn the art of exercising the apostolate not only in theory but also in practice ( Optatam Totius # 21).” The apostolate is a manisfestation of their total commitment to Christ by following examples He has given. Hence, they hope that through these guidelines they will be provided with the moral guidance and motivations in productive integration of the spiritual, intellectual and apostolic ingredients of their total priestly formation.

IV. SPIRITUALITY

The spiritual training of the seminarians considers the entire human person and takes Christ as their exemplar, the Priest with whom future priests have a special fellowship through their vocation. “Those who are to take the likeness of Christ the priest by sacred ordination should form the habit of drawing close to him as friends in every detail of their lives (PVD No. 45)”. As they must share in the priesthood and ministry of Christ, the seminarians must strive to live in accord with the Gospel ideals to grow in faith, hope and charity; to acquire the spirit of prayer; to defend and strengthen their vocation; and to enhance their zeal to gain all men for Christ. They are urged to seek Christ in the faithful meditation of God’s Word in the active participation in the sacred ministries of the Church, especially in the Eucharist (OT No. 8).

As the young seminarians keep on maturing, they should be made conscious of their direction by prayer through well-founded instructions provided by the Spiritual Director. “The Spiritual Director should help the seminarian so that he himself reaches a mature and free decision, which is built on esteem for priestly friendship and self-discipline, as well as the acceptance of solitude and on a physically and psychological sound personal state (PVD No. 50).” Thus, understanding and discerning evermore His call, they recognize their vocation as a Gift from God. This sublime call with its dignity and reward should be opened to them for their encouragement without concealing to them for the cross they are to carry. “Spiritual formation has its roots in the experience of the Cross, which in deep communion leads to the totality of the Parshal Mystery (PVD No. 45)”. The spiritual formation should be adopted to the unceasing union with the Father through Jesus Christ and the Holy Spirit. “It introduces him to a deep communion with Jesus Christ, the Good Shepherd and leads to the total submission of one’s life to the Spirit, the filial attitude towards the father and a trustful attachment to the Church. (PVD No. 45)”. They must endeavor to bring the grace of their baptism to perfection to have an ever clearer and more definite appreciation of the priestly vocation. (From LAGDA SA PAMUYO)