Pastores Dabo Vobis

John Paul II on the mission and the formation of the priests of the future

This work seeks to identify and evaluate the anthropology implicit in the documents of the VIII Synod of Bishops and the post-synodal apostolic exhortation, "Pastores dabo vabis." The theory of self-transcendent consistency is used as a framework for exploring the kind of maturity required for priestly identity.

As with very many of Augustine’s works, Instructing Beginners in Faith is a response to a request, an answer to questions put to him by others. In this case we know from the first words of the work itself that the one making the request is named Deogratias (Augustine calls him “brother”), and a couple of lines later we learn that he is a deacon in Carthage, the principal city of Proconsular Africa, where he enjoys popularity as a teacher of the faith. In the most general terms, he wanted Augustine to send him “something in writing which might be of use to him on the question of instructing beginners in faith (de catechizandis rudibus)”. The term rudes in this expression referred specifically to people who were approaching the Church for the first time with the wish to become Christians. Instructing Beginners in Faith has been frequently and creatively adapted to serve the needs of education in faith in many different contexts, including the education of clergy and religious education more generally. The two model catecheses that Augustine sketches not only continue to have relevance today but also provide an important insight into his understanding of the use of scripture and tradition. Augustine's awareness of the problems that religious educators face demonstrates his profound grasp of the human condition. Written as a reflection on the most suitable way of communicating the heart of Christian faith to those applying for membership of the Church.

The formation of priests means following a singular 'journey of discipleship', which begins at Baptism, is perfected through the other sacraments of Christian Initiation, comes to be appreciated as the centre of one's life at the beginning of seminary formation, and continues through the whole of life.This Ratio Fundamentalis emphasises that formation - both initial and ongoing - must be seen through a unifying lens, which takes account of the four dimensions of formation proposed by Pastores Dabo Vobis. Together, these dimensions give shape and structure to the identity of the seminarian and the priest, and make him capable of that 'gift of self to the Church', which is the essence of pastoral charity.