Formation for Missionary Disciples

Pope Francis calls all the baptised to be missionary disciples[1].  This discipleship has two dimensions:  a deepening personal relationship with Jesus Christ, and thus inspired, a personal commitment to the mission of the church. Thus, the disciples respond to the presence of Jesus in their lives, by committing themselves to reach out to others, especially people on the margins, within the church and beyond it. This journey begins with baptism and requires “Formation in the Faith”, which sets out to reveal and experience the presence and knowledge of God, Father, Son and Spirit.  As disciples of Jesus, they are asked to be open and caring for those who are searching for God, in a world that has marginalised so many by the attitudes and stances of the church and society.[2]

Formation: preparing for Mission

 Francis has broadened the approach to mission in the church with his call to missionary disciples[3]. This call to follow Christ (a vocation) is in the first place a personal invitation to deepen their relationship with him. What follows this call is the disciple’s commitment to be involve in the life of the church and concerned for those in need. To appreciate and understand how individuals can recognise and respond to their call, each person is asked to engage with a process that will assist them to be open to the grace God has given to them.[4]

As baptism begins a journey for the missionary disciple, the church through the sacraments looks at their needs, both spiritual and human, and at the same time sets out to discover how they are to share their lives, and their “talents”, in the service of others. The process begins with Christ’s call (vocation) at their baptism, and for most, they grow through the earliest days as their parents provide the example and care of them. As it is expressed in the vocation of marriage, parents are asked “to accept children lovingly from God and bring them up in the practice of the faith”[5].  Children experience the love of God first and foremost through their parents and their family interaction in daily life, in this way are assisted to discover the presence of God for themselves and indue course recognise their “gifts and talents”. This prepares a person to respond as a missionary disciple with care and love for others, both those close to them and those who are strangers.[6]

The personal commitment to deepen the knowledge of love of Jesus Christ and to be of service in the mission of the church is a journey of discovery. As an adult the question becomes how to give expression to their discipleship.[7]  The personal experience and knowledge of God is often surrounded by the life of a community and the church. This opens a personal focus “what can I do to share the love of God with others”, or a response to a calling (a vocation).  In this context Francis concludes that all the baptised “are agents of evangelisation” and are asked to accept responsibility for and a commitment to the church’s mission. The traditional notion of formation for mission was limited to the clergy and religious and the formation programs that entailed years of study and practical preparation to bring the mission of the church to the people. Francis expands the sense of mission to all of Christ’s faithful, and therefore, they all will require preparation to engage in the church’s mission.

Missionary Disciples require a different approach to ministry

 Vatican II prepared the church to acknowledge and engage with the world.[8] Fifty years on, the world questions the way of life that has guided Catholics for generations. The church’s mission was to open a dialogue with everyone, and to re-engage with those who had lost touch with the traditional expressions of Catholic Faith. Today a different approach to the church’s mission is required.[9]  Many children baptised in the past 40 years, are highly sceptical of universal explanations that the church expresses in relation to God.[10] A new language is required that expresses the mission of the church as a welcoming and listening environment. Francis, as an example, suggests that listening to the concerns and even demands of all people is necessary, so that they are guided to re-awakening of the love of God.[11]

The church’s teaching is seen as fixed and determined, and people are guarded in accepting any expression of central control, or directions from on “high”.[12]  An “anti-Roman complex” has developed, that rejects or doubts its universal teaching authority, as there are many who have been hurt and feel dismissed by the church. Once marginalised they are left to seek solutions for issues that are local, pluralist, and adaptable to different times and places and peoples. Matters of faith are not resolved by debate, an open acceptance of the person and their situation is necessary: debates increase the differences between ‘protagonists’.  What is required is patience and a skillful use of a listening heart for those seeking to engage, to listen and to discern the ideas and even demands of others. Missionary disciples require the ability to engage those who have moved to a situation where ideas of faith and belief are “temporary and transient”. This change is required if the mission of the church is to appreciated.[13]  The ministry of these disciples requires an openness to explain what has been durable and unchanging, especially whilst engaging with the young.[14] 

The call to ministry in the church

 The document Pastores Dobo Vobis[15] (1992) was promulgated to guide seminary and religious formation programs, so that there was a clear discernment of the suitability and commitment of those presented for ordained ministry and religious life. A formation program embraces four aspects of ministry encountered in everyday life, namely: human development, to gain self-knowledge; the spiritual life, to reveal the depth of God’s love; academic studies to embrace the doctrines and teaching of the church; and pastoral practices, that enable disciples to reach out to those in need. Seminary programs have prepared clergy, selected those suitable and then commissioned them in service of the church. Along with demands and responsibilities of ministry, seminarians and religious begin a journey that is a lifelong commitment to the mission of the church.[16] However today, almost 20 years later, these seminary formation programs in are being questioned.[17] There are many issues that need further consideration because of the scandal of clerical sexual abuse, the inability to recruit enough clergy, and clericalism among young priests.

As the number of priests and religious decline, laity have been selected for service in the administrative, teaching, and caring professions to maintain the organisational and pastoral demands of the mission of the church. The process of selecting laity for this service has been guided by canon and secular laws and regulations. However, Francis in identifying the responsibilities of missionary disciples, reminds the church that just as the commitment of religious and clergy has underpinned the life of the church, then the commitment of those laity who are in positions of leadership in the church require a similar formation for leadership of service in the church. As consequence of baptism, the call to serve the mission of the church suggests that a common approach to the formation for all should be considered.[18]

To put these reflections into context. As has been expressed above, missionary disciples respond to the call of baptism and have a twofold commitment: to Jesus Christ, as a constant companion, and to service in the mission of the church, especially to serve those in need. Previous generations of Catholics have supported the ministry and mission of the church by providing sons and daughters who have been formed for ministry and have generously committed themselves as missionaries: as sisters, brothers, and priests.[19]  Now circumstances have changed and the leadership in the church is becoming more and more a lay responsibility.[20]  This means that priests, deacons and religious are called to serve alongside all the baptised, and participate with them in the one mission entrusted to Christ and his church.[21]  If all are called to be missionary disciples, then ministry in the service of church’s mission must open more opportunities for the laity to be involved, particularly the recognition of women in their commitment to the church.  The question to consider is how to discern who can do what in the various ministries of the church. 

“All are called to ministry”

With this in mind, the church is required to discern and express a clear understanding of what missionary discipleship means for the lay people.  In most dioceses from Vatican II onward, there have been programs of formation for laity to deepen their faith, and these range from Advent group discussions, parish renewal programs, more formal Ministry Formation Programs for laity in specific ministries that priests and religious are not able to cover. Up until now, the Vocation Directors have been responsible in the dioceses and religious congregations, to recruit and select persons of interest for the clerical or religious formation programs.  The challenge that Francis presented is to broaden the previous dimensions of ministry, which has been restricted to the chosen few. 

 A very different strategy of Ministry Formation is required.  For example, St Paul’s Letter to the Corinthians reveals the scope of gifts of the Spirit:[22] some were elders, some readers, some generous to the poor….. These areas of service and leadership developed as individuals were identified, their suitability was discerned, and they were committed to serve and guide the communities of the early church. Paul was clear that leadership was not a personal achievement, but a grace received. The community selected them, with prayer and discernment and then entrusted to a person to serve for the good of all.

The selection of those in leadership positions in the church today whether from religious, clerical or laity, raises the question of the formation required for specific ministries. The formation processes promulgated for the clergy and religious, though in need of ongoing reform and adaption (see above footnote 19), the laity should be offered a similar level of formation for leadership positions. The basic requitement for the individuals involved and for the church authorities is the opportunity for them to discern their suitability. This requires an initial formation program, in which the laity and clergy and religious experience together the challenges of being missionary disciples. Any program of initial formation requires a discernment that is twofold: for the individuals identified to clarify their own calling and for those responsible to select and then commit them to a position of leadership.

Faith Formation and discernment for ministry

An initial formation program[23] has the task of discovering what the church community is asking of individual “missionary disciples”. When I asked about becoming a priest, my inquiry became an object of scrutiny: first by my family, then the local priest, and the community, etc. Simply speaking, my life and behaviour had to pass an inspection, the first test (or discernment) by those who knew me. Then began a ten-year journey, which repeatedly discerned for myself and the church each step on the way and concluded when the bishop asked publicly to the rector of the seminary whether I was suitable to be ordained.[24] Ordination continued a journey of living and serving the mission of the church, and but it added a permanent commitment that I deepen my relationship with Christ and service in the church’s mission. My response to pastoral challenges was to discern personally and with my superiors, in the ministries I was called to serve within.

The challenge Francis points out is the move from clerical leadership to a leadership based on the call as missionary disciple, and is expressed as a commitment to service.[25] To achieve this, the formation of clerical and lay leadership in parish and diocesan life, will begin when it identifies, discerns, and selects those who can exercise responsibility for the direction and focus of a missionary church.[26]  An initial formation program explains in detail what is required to realise the degree of involvement in mission, which is enhanced on ever deepening spiritual growth in relationship with Christ.  If leadership is one of service, as missionary disciples each is called to make a permanent commitment to serve in the mission of the church. This ensures an ongoing commitment to maintain their relationship with Christ, the inspiration to serve to meet the needs of people of God. The aim of this initial formation period is to test and discern the skills and abilities of those involved, especially in the areas of leadership in the church. The church authority is responsible to judge the suitability of such appointments and is dependent on a commitment and dedication to be a missionary disciple. 

The vision of Francis adds other dimensions to the changing nature of ministry and service:

• “Giving priority to time means being concerned about initiating processes, rather than possessing (filling) spaces….”.[27]
• “Differences between persons and communities can sometimes prove uncomfortable, but the Holy Spirit, who is the source of that diversity, can bring forth something good from all things and turn it into an attractive means of evangelization. Diversity must always be reconciled by the help of the Holy Spirit; he alone can raise up diversity, plurality and multiplicity while at the same time bringing about unity”.[28]

An example may explain these suggested changes in attitude to pastoral practice. The efforts and skills to the change a “workplace” (be it in a parish or a school, etc.) from a hierarchical secular management system, one that relies on model of leadership that is one that listens, reflects and discerns.  There are further challenges for missionary disciples to give expression to gospel principles: if the “boss” is replaced by sets of rules and regulations aimed controlling and determining behaviour in the “workplace”, red tape can substitute for openness, discernment and accountability in all spheres of engagement and relationship.  This situation can also be beholden to outside advice from specialist lawyers and administrators who “take over the role of decision makers”.  If these situations develop in the church “workplace” the relationships in pastoral ministry become secular expressions of clericalism, this does not only apply to clerics.

Francis points to the reflection and discernment process to develop openness and acceptance for those committed to mission and service. An appreciation of the growth of faith is not of human making; it is the Spirit that opens hearts to the presence of Christ, the source of faith. By learning and appreciating of the gift of faith enables a disciple to look around and see the needs of others and especially the marginalised and the poor. Recognising the presence of Christ as the source of any missionary activity is an essential part of a disciple’s life journey.[29]

• What are the requirements for missionary disciples?
• How will the church provide for the formation programs required?
• Does this require a common preparation for ministry in the mission of the church?

 Formation for all the baptised       

 The call to be missionary disciples changes the processes and structures that formed clergy and religious for ministry in the past, as the call is focused on the whole church as sharing responsibility for its mission.[30] We have come from a situation that required the laity to be involved in the mission of the church by responding the direction of the clergy and religious in all church matters. This commitment of laity was essential for the mission of the church, without their service and generosity much less would have been achieved. Francis’ call for all the baptised to be missionary disciples involves a wider acceptance of responsibility for the life and mission of the church.

Examples of “new” ministries

Francis recognises that all laity have a role in bringing the word of God to others. He identified the rather forgotten ministry of Lector as an example of a person’s response as a missionary disciple. A Lector is one who is inspired to live more closely with Christ and so proclaim the word of God with his or her gift of speaking the word of God: reaching out to others, so they may hear the word of God in cultural, social, and personal contexts. At the same time,[31] he identified the ministry of Acolyte as an opportunity for the parish or diocese to establish a cohort of missionary disciples who would focus on the mystery of Christ in the Eucharist, expressing their baptismal call in this way. In these ministries women and men are called to deepen their relationship with Christ as the word of God, and the bead of life, and develop their commitment in the service of the duties of maintaining the life of the church. Also, Francis turned to ministry of Catechist[32]: as missionary disciples they are committed to deepening their relationship with Christ and sharing the task of opening the meaning baptism and the other sacraments of Reconciliation, Confirmation, and Holy Communion to families of the parish or diocese.

These three ministries are now open to the laity, and they require a formation program to assist them to understand that the call to missionary disciples is one that will discern their calling in the mission of the church and commissioned for ministry in the local church.

These  “new” examples of lay involvement are just the beginning of identifying many other areas of church life where laity are committed and dedicated to service.[33] Many other ministries could be nominated and addressed as the result of the call of missionary disciples. The many laity who are committed to education, health care and other areas of service in the church’s mission, can be identified in parish and diocesan life. “In effect, the whole community, and not simply the hierarchy, is the responsible agent of mission, since the Church is identified as the entire People of God.”[34]  The formation program for laity requires the discipline and discernment established for clergy and religious programs, and also a link for all in ministry, religious, clergy and lay.

Pastores Dobo Vobis[35] develops a pattern of formation programs for mission and ministry to engage the whole person so that their faith is deepen by their relationship with Christ and are more prepared to engage with the mission of the churches’ outreach to others. This broader approach to formation of the faith was expressed by Francis as “seeking ways of expressing unchanging truths in a language which brings out their abiding newness”.[36] This describes the depth that missionary disciples will need to explore, in their out- reach to those who have become marginalised in the church and of course those who are deprived by the society and world we live in.[37]

Preparing people for ministry: what is required?

 An example: the formation programs for the diaconate were developed after the decree of Vatican II to re-establish the permanent diaconate.[38] In 2016 The Australian Norms and Guidelines for Formation of Permanent Deacons was approved by Rome. It is the most recent document on formation for ministry in Australia. Its Initial Formation program outlines the steps from an enquirer to that of candidate called to ordination, the chart below is a summary of the program.[39]  Each step of the program outlines in detail what is required and develops the process and condition of developing and maintaining the growth humanly, spiritually, academically, and pastorally in the person’s vocation or calling. The clergy (and religious) have their formation clearly outlined in various documents products of Synods of Bishops,[40] and focused on the reforming the programs of seminary and religious formation. Francis identifies a greater sense of missionary openness to the people we are called to serve as essential for the church’s mission.[41]

The call for more opportunities for formation of the laity was a significant statement made in the 2021 Diocesan Assembly in Adelaide. The present Ministry Formation Program for Deacons and Lay Ministers, prepares the laity to be pastoral associates and chaplains and parish assistants and has involved the formation for about 150 laity in the last 15 years. The MFP began in partnership with the Adelaide Catholic Theology College, but as circumstances changed it became a standalone program for Initial Formation. The academic programs of theology and religious studies are through the Australian Catholic University, the South Australian University, and the Flinders University in theology. Thus, those involved with academic studies rely on the Ministry Formation Program for the holistic dimension of formation as proposed by Pastores Dabo Vobis: namely the human, spiritual and pastoral aspects of formation. The Catholic Education South Australia offers opportunities for religious studies and leadership to teachers in Catholic schools. In Archdiocese there are programs for laity that support those involved in RCIA, Baptism Preparation, Sacraments for Children, and Marriage Preparation, and many more.

However, when reflecting on these various responses to the requirement for formation for ministry in the Adelaide Archdiocese, (as well as in other diocese) the focus on missionary disciples suggests that formation is for “all the baptised”, in so far as that is possible.  Francis’ emphasis is that formation in the faith is an essential primary factor, as ministry itself is based on a faith commitment that relies on the gift of baptism.

The Mission of the Church and Faith Formation

 Faith formation begins with an introduction and explanation of the call of baptism. Those who inquire about this call need time to reflect on what God is asking of them and then to discern the area of ministry that fits their circumstances, be it in the parish, the diocese, or the church itself. The initial formation begins with a formal acceptance to a specific program to study, to listen, to reflect, to share, and ultimately to discern each person’s call.  There are stages of discernment for mission, each examines the contribution of the individual to the service of the church. As describe for the Initial Formation for Deacons these steps lead the person to understand him/herself and for the formation personnel to discern the depth of their commitment to Christ and their openness to the ministry that the church asks of them.  In the parish the volunteers are called to be involved in many liturgical and practical demands that are based on the generosity of a few.  And although the mission of the church has been and is reliant on the good will of the laity, Francis’ description of missionary disciples requires each person in ministry to commit themselves to deepen their faith in the presence of Christ in their lives and be trained and educated in the pastoral response to those they are called to serve: to serve is a privilege.   

Faith opens a person to engage in formation for ministry.  For example: it begins with the personal call (inspiration, suggestion, experience), a comment from one parishioner another: “I have heard you read at mass; would you like to assist us on a roster?”  The comment, if it touches the reader, will encourage him or her to seek an answer…. This is where an understanding of faith formation begins: faith is a gift from God, a spark of encouragement to seek to find answers, the opportunity to reflect, share and discern, to ask more questions and eventually to discover what God is asking the person to consider as an expression of their faith.

Francis presents the ministry of Lector to the church with a task: to work out a program of formation for this ministry. It starts in practical ways: to read clearly, to be understood, to be heard, to be relied on, to prepare, to work on a roster.  These are starting points and puts the passing comment, “you read well” front and centre to respond to the call to be a missionary disciple. The program for lectors requires all the human, spiritual, academic, and pastoral questions that will enhance the person and give the church the opportunity to be community based, acknowledging the gifts in the community itself. This requires a program of initial formation and then an ongoing formation, not only for the ministry of lector, but for all called to serve the mission of the church.

Initial Formation and Ongoing Formation

The journey of being a disciple is described begins with a program entitled initial formation[42]. As suggested above, a vocation can begin with a passing comment that may initiate an interest in assisting “in the church’s mission”.  If this stays with the person, often friend or family is asked to test it out. If this increases the reflection by comments of support, then it is time to make a further enquiry of someone in missionary service.  This could lead to a formal enquiry where the steps to respond to the inspiration can be explained. This is the first phase of initial formation.  The challenge for the missionary disciple is seek a deeper relationship with Christ and a personal commitment of service in the community. These latter two aspects are crucial to assist a person to understand the passing comment: as Jesus suggested to the rich young man – come follow me… with the proviso that it is on Jesus terms not his.

The Adelaide Archdiocese began the Ministry Formation Program in 2004 with visits to deaneries raising the questions that focused on vocations to the priesthood and religious life and the prospect of fewer and fewer religious leaders.  At that time Archbishop Wilson suggested that the permanent diaconate and pastoral associates were opportunities for the laity to respond to the “signs of the times” and prepare for working alongside priests and religious. In 2005, 22 people heard the call and joined the journey of discipleship. Francis continues to encourage the laity to be missionary disciples.

 The difference that Francis has brought to the church is that all the baptised are called to consider being missionary disciples (for the first time in 2013). His consistent determination encourages us realise that everyone has something to offer, to continue the presence and mission of Christ in our world today. The Adelaide Diocesan Assembly (2021) raised the issue of faith formation front and centre. Faith formation is about discipleship, and Francis’ sense of mission has its foundation on a personal relationship with Christ. This is the inspiration of this paper in attempting to respond to the situation in many dioceses, where the future is uncertain.

” Jesus encountered the rich young man, listened to him, and helped him discern what he must do. So, too, in this synod process: we need to be present to others, to listen with the heart and not judge. Let us not soundproof our hearts; let us not be barricaded in our certainties. Jesus was calling us, as he called the rich young man, to empty ourselves, to free ourselves from all that is worldly, including our inward-looking and outworn pastoral models; and to ask ourselves what it is that God wants to say to us in this time.” Pope Francis at the opening Mass of the October 17, of the 2021-23 Synod  

[1] The Church which “goes forth” is a community of missionary disciples who take the first step, who are involved and supportive, who bear fruit and rejoice.  Evangelli Gaudium #24, 2013. (from now on EG)

[2] “Moreover, the groups among which the Church dwells are often radically changed, for one reason or other, so that an entirely new set of circumstances may arise. Then the Church must deliberate whether these conditions might again call for her missionary activity. Besides, circumstances are sometimes such that, for the time being, there is no possibility of expounding the Gospel directly and forthwith. Then, of course, missionaries can and must at least bear witness to Christ by charity and by works of mercy, with all patience, prudence and great confidence.”   on The Mission Activity of The Church – Ad Gentes, 1965, #6. (AG)

[3]  “In virtue of their baptism, all the members of the People of God have become missionary disciples (cf. Mt 28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and it would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients. EG #120.

[4] To carry out such a task, the Church has always had the duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel…. We must therefore recognize and understand the world in which we live, its explanations, its longings, and its often dramatic characteristics. Some of the main features of the modern world can be sketched as follows. The Church in the Modern World – Gaudium Et Spes, 1965 #4. (GES)

[5] From the Baptismal ritual.

[6] The family is the first school of human values, where we learn the wise use of freedom. Certain inclinations develop in childhood and become so deeply rooted that they remain throughout life, either as attractions to a particular value or a natural repugnance to certain ways of acting. Amoris Laetitia #274, 2016. (AL)

[7] “Thus begins the journey of growth in that new life. Faith is God’s gift, received in baptism, and not our own work, yet parents are the means that God uses for it to grow and develop.” AL #287

[8] At all times and in every race God has given welcome to whosoever fears Him and does what is right. God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness. Lumen Gentium #9.

[9] Much has been written about post-modernism, which tries to ignore the traditions and history the has moulded Western Culture, to be defensive of faith is not to be open to the Spirit, see Sharing faith in a post-modern world by Myron Pereira SJ LaCroix 13/02/2020

[10] “An attitude that “wills the good” of others, bespeaks a yearning for goodness, an inclination towards all that is fine and excellent, a desire to fill the lives of others with what is beautiful, sublime and edifying.” Fratelli Tutti 2020, #112 (FT)

[11] Certain inclinations develop in childhood and become so deeply rooted that they remain throughout life, either as attractions to a particular value or a natural repugnance to certain ways of acting. Many people think and act in a certain way because they deem it to be right. AL #274

[12] At the same time, today’s vast and rapid cultural changes demand that we constantly seek ways of expressing unchanging truths in a language which brings out their abiding newness. “The deposit of the faith is one thing… the way it is expressed is another”. EG #41.

[13]  “I regret that ideologies lead us at times to two harmful errors. On the one hand, there is the error of those Christians who separate these Gospel demands from their personal relationship with the Lord, from their interior union with him, from openness to his grace.” Rejoice and Be Glad, Francis 2018, #100. (Laudate Exulatate) LE

[14] Pope Francis has reminded us that synodality involves: … a Church which listens, which realizes that listening is more than simply hearing. It is a mutual listening in which everyone has something to learn. The faithful people, the College of Bishops, the Bishop of Rome: all listening to each in the rise in people reporting ‘no religion’—many of whom are young adults—who now make up nearly a third (30%) of the population.

[15]  “Pastores Dabo Vobis, in particular, explicitly sets out an integrated vision of the formation of future clerics, taking equal account of all four dimensions that involve the person of the seminarian: human, intellectual, spiritual and pastoral. Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day promulgated on March 25, 1992, John Paul II. Note: Pastores Dobo Vobis changed the initial formation programs for priests and religious that were initially set down in the Council of Trent in 1545-63.[15]

[16] “Ministrorum Institutio seeks to show how the formation of seminarians finds a natural continuation in the ongoing formation of priests, so that the two form one single reality”. Cf. above Apostolic Exhortation.

[17] The Gift of the Priestly Vocation, Ratio Fundamentalis Institutionis Sacerdotalis 2016, and its requirement of new National Guidelines for Australian seminaries.  See also:  Is it time to re-think seminaries? by Gideon Goosen, LaCroix International 15/09/2021

[18] “Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors…. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge.” EG #102

[19] 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… Since the priest-disciple comes from the Christian community, and will be sent back to it, to serve it and to guide it as a pastor, formation is clearly missionary in character. Its goal is participation in the one mission entrusted by Christ to His Church, that is evangelisation, in all its forms. The Gift of the Priestly Vocation, Ratio Fundamentalis Institutionis Sacerdotalis 2016 #3 (GPV)

[20] All the baptised, whatever their position in the Church or their level of instruction in the faith, are agents of evangelisation, and it would be insufficient to envisage a plan of evangelisation to be carried out by professionals while the rest of the faithful would simply be passive recipients. EG, #120

[21] “In the specific circumstances of the Amazon region, particularly in its forests and more remote places, a way must be found to ensure this priestly ministry. The laity can proclaim God’s word, teach, organize communities, celebrate certain sacraments, seek different ways to express popular devotion and develop the multitude of gifts that the Spirit pours out in their midst. But they need the celebration of the Eucharist because it “makes the Church”.” Querida Amazonia, 2019,  #89

[22] 1 Corinthians 12/4-11

[23] Initial formation is the distinguishing description for those beginning to discern their calling and for the church to determine what their mission will be. Ongoing Formation is the commitment that those involved in church ministry continually responds to the personal and pastoral needs of those they serve.

[24] Cf. In the Liturgy of Ordination.

[25]  “Consequently, the need to overcome a self-referential conception of the Parish or the “clericalisation of pastoral activity” becomes apparent. When it is acknowledged that the state of the People of God “is that of the dignity and freedom of the children of God, in whose hearts the Holy Spirit dwells as in His temple.” Ibid #38

[26] “This inspires practises and models by which all the baptised, by virtue of the gift of the Holy Spirit and their infused charisms, become active participants of evangelisation, in the style and modality of an organic community, together with other Parish communities or at the diocesan level. In effect, the whole community, and not simply the hierarchy, is the responsible agent of mission, since the Church is identified as the entire People of God.” The pastoral conversion of the Parish community in the service of the evangelising mission of the Church: The Congregation for the Clergy, 20/07/2020. #29.

[27] “The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ’s message. We need to be realistic and not assume that our audience understands the full background to what we are saying or is capable of relating what we say to the very heart of the Gospel which gives it meaning, beauty and attractiveness.” EG #34

[28] Ibid #131

[29] Luke 24/32

[30] Refer to f.n. 26.

[31] “Lay persons who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte. Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church”. Spiritus Domini, Pope Francis 2021.

[32] “Without prejudice to the Bishop’s mission as the primary catechist in his Diocese, one which he shares with his presbyterate, or to the particular responsibility of parents for the Christian formation of their children (cf. CIC can. 774 §2; CCEO can. 618), recognition should be given to those lay men and women who feel called by virtue of their baptism to cooperate in the work of catechesis (cf. CIC can. 225; CCEO cans. 401 and 406).” Instituting the Ministry of Catechist, Pope Francis 2021 #5.

[33] There a numerous organisations that support the life of the parish and diocese and recognising them as missionary disciples is also necessary.  The St Vincent de Paul conferences and many other lay bodies have programs of formation to assist the members to deepen their relationship with Christ and be inspired to assist those in need.

[34] See above fn 24.

[35] See above on p.3.

[36] EG #41

[37] At the same time, today’s vast and rapid cultural changes demand that we constantly seek ways of expressing         unchanging truths in a language which brings out their abiding newness. “The deposit of the faith is one thing… the way it is expressed is another”. EG #41.

[38] “in 1967 Pope Paul VI decreed that the order of deacon could be conferred for a life-long ministry upon married men.” Norms for the Formation of Permanent Deacons and Guidelines for the Ministry and Life of Permanent Deacons: ACBC, 2016, p.13. from here on Norms and Guidelines

[39] Diaconate Formation Design: a Summary: p. 35ff. Norms and Guidelines.

1. Pre-admission stage (enquiry prior to formal admission) (i) process; (ii) conditions for acceptance as an enquirer
2. Propaedeutic period – formal enquiry (i) process; (ii) conditions for acceptance as an aspirant to the program
3. Formation program, years 1-3 (i) process; ii) conditions for admittance as an aspirant each year of the program
4. Candidacy (i) process; (ii) conditions required for the call to ordination.

This summary is developed fully in the Norms and Guidelines and the Policy Paper of June 2019 The Permanent Diaconal Formation in the Archdiocese of Adelaide applies the Norms and Guidelines to the local church.

[40] As stated above Pastores Dabo Vobis, 1992, and more recently The Gift of the Priestly Vocation, Ratio Fundamentalis Institutionis Sacerdotalis 2016

[41]  “In our world, ordained ministers and other pastoral workers can make present the fragrance of Christ’s closeness and his personal gaze. The Church will have to initiate everyone – priests, religious and laity – into this “art of accompaniment” which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life.” EG #169

[42] See above the Initial Formation Program for Permanent Deacons, fn 39. The detail of this program is spread over four-five years for permanent deacons. For the priesthood the initial formation could last for 7-8 years. The Lay Program for Ministry Formation in the Adelaide Archdiocese is either 2 years or 4 years depending on the responsibilities involved.

Rev Dr Paul Cashen MSC PhD

Consultant to the Adelaide Archdiocese Ministry Formation

15/03/2022