Letter #56, 2024, Sun, Nov 24: Arinze

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Letter #56, 2024, Sun, Nov 24: Arinze

[2024-11-24]

[Engleză]

The “Aging Lion” of the Roman Catholic Church in Africa: Francis Cardinal Arinze, now 92, was just traveling internationally last week (though he has some pain in his left knee). He flew, alone, to Nigeria, where he gave a homily and talk at the world’s largest Catholic seminary, the Bigart Memorial Seminary in Enugu in the diocese of Onitsha. The seminary bears the name of Jeanne Bigard, co-founder of the Pontifical Society of St. Peter the Apostle, created to support the formation of seminarians and priests in mission lands. The texts of his homily and longer talk are below in their entirety

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Letter #56, 2024, Sunday, November 24: Arinze

The Largest Seminary in the World

“There are 500 seminarians in the Bigard Memorial Seminary itself, and 200 more living around the seminary in Enugu, being housed in other Church institutions, but attend the seminary,” Arinze told me during a meeting yesterday in Rome. “A total of 700 seminarians.”

Seven hundred seminarians!

One does not have to be a Noble Prize winner to recognize that this is an extraordinary number — in fact (to the best of my knowledge) it is the largest Catholic seminary in the world.

But what will this mean for the Roman Catholic Church?

That is not so easy to foretell, but it is clear that the Church structures in Nigeria, and in Africa, like the seminary in Enugu, are bursting at the seams.

In comparison, in all of Ireland in 2024, 21 new seminarians entered Ireland’s diocesan seminaries, bringing the total number of seminarians in all of Ireland to 74.

(The total number entering Ireland is up from 16 in 2010, 18 in 2011, 12 in 2012, 20 in 2013, 14 in 2014, 17 in 2015, 14 in 2016, 19 in 2017, 17 in 2018, 15 in 2019, 13 in 2020, 9 in 2021, 10 in 2022 and 15 in 2023. So this year’s enrollment of new vocations is the highest in 15 years.

This seems at the very least to be a sign of the great role the Church in Africa will play in coming decades in the Church worldwide.

Below, please find the two very thoughtful pieces by Cardinal Arinze, which he delivered as a homily and an address to seminarians in Nigeria just a few days ago.

The amount of pastoral work that Arinze still does at age 92, and especially the still perfect clarity of his mind, are marvelous things which should be a matter of wonder and thanksgiving throughout the Church.

I also include an excellent profile of Arinze done five years ago by Dan Hitchens, the deputy editor of the Catholic Herald. —RM
Cardinal Arinze, others to inaugurate Bigard Seminary Centenary anniversary (link)

By Dennis Agbo

November 6, 2024

ENUGU — The Cardinal Bishop of Velletri-Segni in the Vatican City of Rome, Francis Cardinal Arinze, with the Bishops of Onitsha Ecclesiastical Providence, the Formators and Seminarians, will on Sunday (November 10) perform the flag-off Centenary ceremony of the Bigard Memorial Seminary Enugu.

Irish Bishop, Joseph Shanaham, had in 1924 established Saint Paul’s Seminary in Igboariam Anambra State, which after many relocations finally metamorphosed into Bigard Memorial Seminary Enugu in 1951, and has produced four Cardinals, 14 Archbishops, 37 Bishops and thousands of Reverend Fathers working in all parts of the world.

The 10 days Centenary event starting from November 10th to 21st will feature inauguration Mass for the grand finale, Alumni get-together and other entertainments, different symposium sections/quiz Competitions, cultural theatre, music festal display, football novelty matches, blessing and opening of the new Centenary hostel, Jubilee Mass and Ordination of Deacons.

Special Guests expected at the ceremony include Cardinals, Bishops, Senator Jim Nwobodo, Mr. Peter Obi, Chief Will Obiano, Hon Ifeanyi Ugwuanyi, and Governors Peter Mbah, Chukwuma Soludo and Francis Nwifuru of Enugu, Anambra and Ebonyi States, respectively.

Accordingly to the Rector of the Seminary, Very Rev. Fr. Albert Ikpenwa, the metropolitan of Onitsha Ecclesiastical Providence, Most Rev Valerian Okeke and other Bishops in Ecclesiastical Providence are the Chief host and hosts of the Centenary ceremony.

Ikpenwa disclosed that Pope Francis will send a delegate from Rome, noting that at a point in time, the Seminary serviced Cameron and West Africa countries such as Sierra Leone and Liberia; adding that not all the alumni of the institution made it as priests but became successful men in their societies.
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The Homily of Cardinal Francis Arinze on November 13, 2024:
A PRIEST CONFIGURED TO JESUS CHRIST, THE ETERNAL HIGH PRIEST

Homily at Holy Mass in Bigard Memorial Seminary

13 November, 2024

By Cardinal Francis Arinze

It is fitting that in one of these great days in which the Centenary of Bigard Memorial Seminary is celebrated, the Votive Mass of Our Lord Jesus Christ the Eternal High Priest has an honoured place.

Although we are all accustomed to taking part at the Ordination of Priests, a brief reflection on the sacred priesthood finds a fine place at this Eucharistic Celebration in this special institution for the formation of future priests.

We all know, as the Second Vatican Council teaches, that by sacred ordination a sacrament is conferred on priests through which “by the anointing of the Holy Spirit, they are signed with a special character and are so configured to Christ the Priest that they have the power to act in the person of Christ the Head” (Presbyt. Ordinis, 2).

In the Rite of Ordination of Priests, the most essential and awful words in the ordination preface after the laying on of hands sounds as follows: “Grant, we pray, Almighty Father, to these your servants, the dignity of the priesthood, renew deep within them the Spirit of holiness; may they henceforth possess the office which comes from you, O God, and is next in rank to the office of Bishops; and by the example of their manner of life, may they instill right conduct” (Pontifical: Rite of Ordination of Priests).

 The candidate who is hitherto a deacon, now becomes endowed with an awesome ministry which is summarized in the three offices of preaching, consecrating and gathering the people of God together under the leadership of the Bishop.

A word on each of these three offices becomes the rest of our reflection.

 The priest is sent to proclaim the Gospel, to bring the Word of God to the faithful, to feed them with the Holy Scripture, to make the treasures of The Catechism of the Catholic Churchavailable to them.

He is exhorted in the Ordination Rite: “Meditate on the Law of the Lord, see that you believe what you read, that you teach what you believe, and that you practice what you teach. In this way, let what you teach be nourishment for the people of God” (Roman Pontifical). The priest is not sent to spread opinions, nor to invent his own articles of faith, nor to entertain people having what Saint Paul calls “itchingears” (2 Tim 4:3).

Rather Saint Paul insists that the priest should “be urgent in season and out of season, (to) convince, rebuke and exhort, be unfailing in patience and in teaching” (2 Tim 4:2).

The Lord Jesus sent his Apostles: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt 28: 19-20).

 The second office entrusted to the priest is prayer, worship, sacred cult. “For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb 5:1).

Above all, he is to celebrate the Eucharistic Sacrifice “faithfully and reverently”, as one of the questions he is asked before he is ordained clearly states.

It is formidable that he can now forgive sins in the name of Christ and the Church.

He visits the sick and brings them divine healing and comfort.

He blesses Christian marriages and is the spiritual adviser to Christ’s followers.

In the name of Christ and the Church he praises God in the various liturgical prayers for day and night.

He is the official of the Church for most blessings of people, places and objects.

Priest of God, we honour and kiss your anointed hands!

 The third office entrusted to the priest is to be a representative of Christ the Shepherd and Head of the Church under the leadership of the diocesan Bishop.

As a member of the diocesan presbyterium, he gathers the people of God together as a family in the parish, in the Catholic organization or in whatever service is entrusted to him by the Bishop.

Saint Peter exhorts the elders: “Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock” (1 Pet 5:2-3).

Saint Paul addresses the elders at Ephesus: “Take heed to yourselves and to all the flock, in which the Holy Spirit has made you guardians, to feed the Church of the Lord which he obtained with his own blood” (Acts 20:28).

The priest is a loyal co-worker with the Bishop and the priests who symbolically imposed hands on him at his ordination.

He is not a lone performer who draws attention to himself.

Saint Paul advises his disciple Timothy: “Do not neglect the gift you have, which was given you by prophetic utterance when the elders laid their hands upon you” (1 Tim 4:14).

 Seminarians of Bigard Memorial Seminary, and indeed all priests formed in this great institution, may these sacred realities be yours!

We conclude with a paragraph where the Church prays to God the Father in the Votive Mass for the Ordination of Priests: “As they offer their lives to you and for the salvation of their brothers and sisters, they are to strive to be conformed to the image of Christ himself and to offer you their constantwitness of faith and love” (Pontifical: Preface of Votive Mass for the Ordination of Priests).

And may the Most Blessed Virgin Mary, Mother of Priests, intercede for us that it may be so.

+ Francis Card. Arinze

13 November, 2024
CHALLENGES FACING THE SEMINARY

Address at Centenary Celebration Symposium of

Bigard Memorial Seminary,

Enugu, 13 November, 2024

By Francis Cardinal Arinze

1. REMEMBERING

Bigard Memorial Seminary is correct, right on target, as it celebrates its hundred years, to put together a programme that helps it to recall its origins, to remember its pioneers, to mediate on its providential blessings, to reflect on its journey and its performance, and to ask itself a few questions on some of the challenges that face it today and tomorrow.

 In these commemorative exercises, this beloved Alma Mater, this revered institution for the preparation of future clergy, is recalling the advice of the author of Hebrews to the early Christians: “Remember your leaders, who preached the word of God to you, and as you reflect on the outcome of their lives, imitate their faith” (Heb 13:7).

 Our revered Monsignor Peter Meze Idigo wrote something similar in his Our Memoirs of Father Michael Tansi: “I have often wondered what irreparable, unpardonable and regrettable omission it would be, if this generation fails to record in writing and hand down to posterity, the facts about our priests pioneers, whose conduct and work did feature the standard of living of exemplary ministers of God…Everybody remembers our Igbariam and early C.K.C. with pride. They were dynamic, endowed with fiery zeal and native common sense, full of wits and piety, very humble and chaste, given to charity and love of neighbour, and equipped with sound moral character and intellectual education.” (Peter Meze Idigo: Our Memoirs of Fr. Michael Tansi, in Father Emmanuel Nwabude: Msgr Peter Meze Idigo: The Person, Priest and his Literary Work, p. 1006).

Monsignor Meze was no doubt thinking of such Igbariampioneers as Bishop John Cross Anyogu, Blessed Cyprian Michael Iwene Tansi, OCSO, Msgr Joseph Nwanegbo and Msgr William Obelagu. Among those who did not reach the priesthood but proved themselves able lay people, Augustine Metuh was prominent. Very soon the young initial Igbariamseminary began to receive and train young men from Calabar, from Ogoja and from what was then called English-speaking Cameroon. Most prominent among the Cameroonians were the later Cardinal Christian Tumi and Professor Bernard Fonlon.

 Listening to this advice, I would like to propose to this august assembly reflections on remembering, celebrating, meditating and questioning in five points, namely, Forming future priest evangelizers, Key role of formators, Further education for priests, The priest a religious educator and Faith, culture and inculturation.

2. FORMING FUTURE PRIEST EVANGELIZERS

 The seminary has the formidable assignment of preparing levites to become priest evangelizers. Let us consider some of the many sides of this role.

The most important person in the seminary is the seminarian. He is the reason for the seminary. “We must not forget”, says Saint Pope John Paul II, “that the candidate himself is a necessary and irreplaceable agent in his own formation: all formation, priestly formation included, is ultimately a self-formation ” (John Paul II: Pastores Dabo Vobis, 69). Of course the seminarian, the seminary staff and everybody else, do realize “that the Agent par excellence of his formation is the Holy Spirit who, by the gift of a new heart, configures and conforms him to Jesus Christ the Good Shepherd” (loc. cit.). The seminary has a most important role in building for the life of the Church. Here are some of those roles.

 The seminary has to school the future priest in sound and Church-approved philosophy and theology for a start. Training in the cardinal virtues of prudence, justice, fortitude and temperance is an irreplaceable foundation. The virtues of sincerity, self-control, proper view of authority and its exercise, practice of dialogue and obedience based on supernatural motives, humility, balanced personal approach and flexibility of character, are all virtues which will help to prepare the future priest to be a minister of God’s mercy, of the Sacraments of Penance and the Holy Eucharist, the minister who admits people into the Church by Baptism, anoints their sick and blesses the marriages of its members.

 Pope Francis has stressed the importance of a spirit of solidarity in the Church. The XVI General Assembly of the Synod of Bishops just concluded last month underlined the importance of all the baptized working together in the apostolate of the Church. The seminary does an important service for the Church, local and universal, when it educates the priests of the future in a spirit of dialogue, discernment, participation and mission in collaboration between bishops, priests, the religious and the lay faithful. Avoidance of all forms of clericalism in the parish and in the diocesan apostolate will promote greater participation by all the baptized in the apostolate and mission of the Church.

The seminary educates the future priest in a life of prayer and devoted fidelity to worthy liturgical celebrations, to Eucharistic adoration, to a daily half-hour of mental prayer if possible in the presence of Jesus in the tabernacle, and to genuine Marian devotion. The priest who neglects prayer — personal or liturgical — should know that no matter how much he overstresses himself in active works, the spiritual fruits are bound to be scanty. The psalmist warns him: “Unless the Lord builds the house, those who build it labour in vain. Unless the Lord watches over the city, the watchman stays awake in vain” (Ps 127:1). This spirit of prayer should influence a person’s whole life, especially in personal relationships with others.

In the seminary the future priest is educated to a life of clerical celibacy, “the choice of a closer and complete relationship with the mystery of Christ and the Church for the good of all mankind” (Paul VI: Sacerdotalis Caelibatus, 54). Celibacy “inculcates in him (the priest) as a sign of a higher and greater fatherhood, a generosity and refinement of heart which offer a superlative enrichment” (op. cit., 56, cf also Presbyt. Ordinis, 16).

The seminary trains the future priest to appreciate, to love and to live his belongingness to the diocesan presbyterium, this “sacramental brotherhood” (Vatican II: Presbyt. Ordinis, 8; alsoLumen Gentium, 28) of priests around their diocesan bishop. The priest has to accept that our social nature means that community life helps us to grow.

You cannot reach the height of your potential without your neighbour.

There are virtues that it is not easy to practise or even to prove without association with one’s colleagues: punctuality, self-control, humility, patience, calm under provocation, acceptance of lesser choice foods. Community life by diocesan priests helps promote the discussion of pastoral plans and the shedding of personal idiosyncracies, together with a demonstration of unity to parishioners. It is also an equipment to overcome “moments of diffidence, doubt, passion and folly” (Sacerdotalis Caelibatus, 87). Community life helps one to relax, to joke and to laugh at oneself! The seminary can find ways of supporting the bishop to act as brother, friend and co-worker with his priests.

The seminary educates the future priest in the use of money. No doubt, the priest needs some money to have his daily bread, for clothing, health and transport and for decent housing. Concern, however, begins to grow when he neglects the poor or the elderly; when he preaches too much and too often about collections; when he is over-worried about his maintenance in his old age; when he builds a rented house in the city for himself or when he begins to look on the healing ministry as a means of making big money. The most successful priest should be esteemed to be, not the one who employed cement blocks and iron rods to an impressive extent, but rather the one who catechized most, who visited the sick and the handicapped and who was famous for reconciling people with God in the confessional. Saint Paul was very careful over the handling and delivery of Church collections (see 2 Cor. chapters 8 and 9). He told the Galatians that Peter and John advised him and Barnabas to “remember the poor, which very thing I was eager to do” (Gal 2:10). He warns his disciple Timothy that “the love of money is the root of all evil; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs” (1 Tim 6:10).

The seminary is also expected to open the minds of the future priests to the necessity of world-wide evangelization, of missio ad extra, so that they are ready to be sent as Fidei Donumpriests to other parts of their country, or to other African countries and not just to Europe and North America, where considerations of finance and less stressful pastoral and social conditions can easily come in.

It is not too much to ask the seminary also to educate its levites on the role of the Bishops’ Conference of their country or region and on its directives for the apostolate. In Nigeria, for example, the Catholic Bishops Conference of Nigeria recently made a strong statement on the need to avoid liturgical abuses. This CBCN at its plenary meeting in Auchi in August this year advised priests to avoid carving out engagements oriented towards their persons for the sake of money.

Who does not appreciate that the task before the seminary is indeed formidable, demanding, and of fundamental importance for the Church? The Council of Trent did well to insist on the establishment of formal seminaries.

3. KEY ROLE OF SEMINARY FORMATORS

Since seminarians are much more than students to be prepared to pass examinations in philosophy and theology, but candidates to be formed to become priest evangelizers for Christ and his Church, it follows that those who are to school them in the seminary are not just professors but formators. This development of their being called formators is healthy. Indeed the Urban University in Rome there is a course for the training and updating of seminary formators in mission countries. Thanks to major seminaries in Nigeria for sending some of their formators to this refreshing spring. This whole approach implies that anyone not interested in the formation of future priests should not be assigned to the staff in the seminary, since no one can give what the person does not have. Seminarians will tend to look up to their staff and to imitate them, especially when a staff member is a brilliant professor. Can we blame students who tend to copy the lecturers that they admire?

Some people speak of a priestly vocations boom in some parts of Nigeria in these decades. No doubt, Divine Providence can work beyond our imaginings. Such developments as in Igboland could be partly explained in the light of several considerations. The traditional religion has elements which favour the introduction of evangelization. The social upliftment of priests among the Igbos, the popular esteem for the ordained, the impressive and generous reception reserved for a newly-ordained priest, and the offering of expensive gifts, not excluding a car sometimes – these are all possible attractions. The occasional toleration of an abusive use of power or position by a priest, the expectation of early posting to a position of authority and of possible study opportunity overseas together with hopeful ecclesiastical honours, and not excluding the possibility of financial assistance to relatives and of loud celebrations of jubilees and funerals — all these are possible attractive considerations for the young. I have exaggerated a bit in order to illustrate a point!

It is clear that the situation about vocations boom is not the same in all dioceses served by Bigard Memorial Seminary. But what is noticeable is that there is a general increase in the number of seminarians in most dioceses and religious congregations. Each of these units served by Bigard has to do its homework to see how best to evangelize its area.

A good and able formator knows how to prevent a vocations boom from precipitating a vocations doom. He knows how to put before the levites in a quiet and cogent way a calm following of Christ the “Son of Man who has nowhere to lay his head” (Mt 8:20). He knows how to show seminarians the way to prepare for the sacred priesthood, not for earthly gains or considerations, but rather out of love for Jesus Christ and his Gospel.

There are some sacrifices which a seminary formator is called to make more than most of his priest colleagues in parish work. As a member of the seminary staff, he lives as it were in a community with fixed times for prayers, meals and classes. Some people do not like such constraints. The last word for decisions after dialogue comes from the rector and not from every formator. He has no immediate flock like parishioners who donate to him at Christmas and Easter, or who assist him at his jubilees or at the funeral of his parents. There is no likelihood of his having a friend who will quietly change his car and give him a cheque with many digits, as several parish priests might have. He may not receive many visitors and those that do come are probably watched by the seminarians. And when a young priest in a parish behaves badly, the seminary formators are probably blamed for not having done a good job over him!

All this may be true or only partially verifiable. But there is no need to exaggerate! There are many sizeable advantages and reasons for joy which a seminary formator has over his priest colleagues who are in the parish. He enjoys a well-ordered life with assured daily rest periods and semestrial holidays. He has a relatively greater opportunity to grow in priestly studies and academic productivity. His opportunity for participation in beautiful liturgical celebrations is considerable. The genuine respect and love which he receives from his past students who are now priests or bishops are comforting for any human being. With a little modification we can apply to the seasoned seminary formator what Saint Paul recommends to his disciple Timothy about elders: “The elders who do their work well while they are in charge are to be given double consideration, especially those who are assiduous in preaching and teaching” (1 Tim 5:17). Although a heavy responsibility, it is a great honour for a formator to be part of the seminary team to vote for candidates for ordination and advise the bishop. These considerations show us why an able and long-standing formator is a venerated priest.

It is clear from the above reflections that most members of the seminary staff are priest formators. But also precious and to be appreciated is the contribution which can be obtained by having on the staff also a few well chosen and seasoned professional laymen, religious sisters and model Christian mothers. Such co-workers help in the formation of priests who appreciate the importance of collaboration in the Church between clerics, religious and the lay faithful who form 99 % of the Church. Saint Pope John Paul II underlines the precious nature of these people’s contribution: “Bearing in mind… the suitability of a healthy influence of lay spirituality and of the charism of femininity in every educational itinerary, it is worthwhile to involve, in ways that are prudent and adapted to the different cultural contexts, the cooperation also of layfaithful, both men and women, in the work of training future priests. They are to be selected with care, within the framework of Church laws and according to their particular charisms and proven competence” (Pastores Dabo Vobis, 66).

4. FURTHER EDUCATION FOR PRIESTS

Ignorance is not a virtue. Ignorance should not be allowed to wear the mask of humility. The Lord blames the poorly behaving priests through the prophet Hosea: “My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me” (Hosea 4:6).

We must begin by presuming that a good major seminary equips the average priest with the knowledge which he needs in order to start to function as a priest in the diocese. This presupposes that he continues to take part in on-going studies and diocesan arranged seminars for clerics, because no profession equips a person for work in his entire professional life once and for all. Continued or on-going formation or education is necessary for priests, even more than it is for medical practitioners, university professors, lawyers and judges, industrialists, pharmacists and political leaders. If this is not done, such professionals may stagnate and get professionally rusty, become like recycled old notes and lose touch.

Further education for priests, however, is generally understood by most people as further formal studies in disciplines that may directly touch the priestly ministry such as philosophy, theology, psychology, Canon Law, catechetics or spiritual theology. Or it may be subjects not directly connected with the priesthood such as history, physical sciences, mathematics, computer science, political science or business management. No one should deny that high studies in such areas of knowledge are good and praiseworthy. It is quite another matter when it is a question of decision on the subject to be studied by this particular priest, on the need for his diocese and on place or university to be chosen.

With reference to choice of subject for a priest’s further studies, a diocese or religious order will have to consider the number of its priests available and the areas of competence most required for its apostolate. Most dioceses or religious orders will find that specialization of primary necessity for its priests are ecclesiastical studies such as Bible studies, all parts of theology, catechetics and Church administration. Disciplines for seminary formation, diplomatic studies, the teaching apostolate and the study of religions, may also be among what the seminary can recommend to a diocese or religious order with reference to one of its former students.

The next question which a diocese or religious congregation may have to decide with reference to its priest chosen for further studies is where such a priest should study. For some people, further studies means flying to Europe or North America. This quick choice need not be the obvious answer. It could be the undeclared idea that a university degree from an institution in Europe or North America is more desirable than one from Nigeria, or Ghana or Kenya. I am not arguing that many European countries, or the USA, or Canada have some universities much older and, in some cases richer, than the average similar institution in Nigeria. But care is needed in preferring all such institutions overseas above their counterparts in Nigeria. Should it not be held that if a course is available in one or more of the 274 universities of Nigeria, a first choice for a Nigerian priest to do advanced studies should be in his country and not overseas? By studying in a Nigerian institution, a priest meets many of the intellectual leaders with whom he may have to dialogue in future; he shows respect for his country and the costs will generally be lower. Seminaries should not hesitate to advise bishops accordingly.

5. THE PRIEST, RELIGIOUS EDUCATON

In many parts of our country Nigeria there is a lamentation that many young people today are rather poor in their knowledge of the Catholic faith. Many of them relapse into practices of the African Traditional Religion. They may engage in real idol worship; they believe in charms; they consult fortune tellers and some go so far as to kill even a relative in the hope that that will attract big money. It is not a surprise if such young people keep away from the sacraments.

The problem is not solved by blaming the catechists for a job not well done. Some Nigerian dioceses have a remarkable increase in the number of their priests. Parishes are getting smaller in area. Suppose such a diocese adopts the policy that a priest is to be the teacher of religion in every class in schools primary or secondary. It is not below the dignity of the priest to teach the young about God and religion. Moreover, the teenagers need answers to life’s challenges. Is the priest not the number one catechist for them? Let no diocese argue that the payment will not be enough for a priest. He has other means for reasonable maintenance. If religion in all primary and secondary schools is taught by a priest, can anyone thereafter argue that some of its priests have not enough work? If the seminaries are convinced by this proposal, could they not so educate their seminarians and try to convince the bishops? Saint John Mary Vianney, patron of parish priests, was able to catechize a moribund parish and make it very alive with the Gospel.

The seminary has also the role of preparing its levites to be good preachers. A priest should be a convinced announcer of the Good News of salvation in Jesus Christ. His homily should be solidly based on the Bible, on liturgical texts, on the catechism of the Catholic Church, on authentic Magisterium and on sound theology. A homily well prepared should last around ten minutes. A university lecture of 45 minutes is for a different setting. A homily is not a display of theological acrobatics nor a harangue about money. It is not an exposition of the local political climate nor a social disquisition on the economic hardships of the people. It should be the sharing of the prayer life of the priest for the past week in the presence of the Lord Jesus in the Holy Eucharist. The major points are best put in writing. The language should be clear, not an admixture of English and the local language, nor an exhibition of the preacher’s ability to navigate in idioms. A poor homily is an offence against the Word of God and against God’s people gathered to hear his Word (cf. Pope Francis: EvangeliiGaudium, 135-159).

Sursa: www.InsideTheVatican.com

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