1

PRIESTLY FORMATION IN THE FACE OF CONTEMPORARY CHALLENGES:

TOWARDS BUILDING A HEALTHIER PRYSBETARIUM IN AUCHI DIOCESE

JIMOH, Anselm Kole

INTRODUCTION:
The very first idea that this title suggests is that there are observed inadequacies in the formation
of Catholic priests in our present time that make priests not so effective in their ministry. By the
formation of Catholic priests, I mean the entire process of opening up [on the part of the
candidate in formation] for a personal encounter with, and transformation by the Lord.
1
In the
face of perceived inadequacies, there is the need to evaluate the present system of formation and
propose an improvement in the status quo that will take into cognizance the needs of our times.
The formation of Catholic priests is a very important and demanding task, which is aimed
squarely at achieving the primary purpose of the evangelization of humankind. The guidelines
for the formation of priests are clearly stated in the Second Vatican Council decree on the
training of priests, Optatam Totius. May I state from the beginning that this paper focuses on
observations within certain dioceses and noted reports from some other dioceses in Nigeria; with
the intention of creating lessons for better formation of candidates for the priesthood especially
in Auchi Diocese as she celebrates the 10th anniversary of her erection as a Diocese.

THE PRESENT SITUATION AND THE CHALLENGES OF PRIESTLY FORMATION
TODAY:
The various unpleasant situations in Africa, ditto Nigeria; like poverty, unstable political climate
and leadership, low level of education and literacy, etc. directly and indirectly affect the ministry
of the priest and also shape and condition the way formation in our seminaries
2
is guided and
directed. The final products of formation, which are the priests, manifest traits that call to
question what happens in the seminaries and why certain obvious shortcomings are getting
rampart by the day.

The observed lack of pastoral commitment, moral probity, inordinate materialistic tendencies,
over-socialization of matters of faith and spirituality, frequent display of disobedience to Local
Ordinaries/Superiors on the part of the priests, and other observable misdemeanors which
coincidentally are more common among the younger generation of priests is disturbing. The
cause of this situation of things is between the formation in the seminaries and the influences
within the dioceses. These diocesan influences are multifaceted; ranging from the operational
systems of administrations in some dioceses that encourage the drive for personal wealth, power
and influence, inattention to the specific deplorable conditions of some priests as a result of the
weak financial strength of their parishes/Mass Centres, to the personal greed and quest for
flamboyance exhibited by some priests, etc.

There is no doubt that the consumer oriented society of today that encourages the young to
intensely seek after a well-being built on the matrices of individualism, materialism, and

1
Akaabiam T. H. (2012). Key Note Address: Seminary Formation The Aquinas Journal Vol.5, June 2012. Makurdi:
St. Thomas Aquinas Major Seminary. P.1
2
Seminaries as used in this paper include all Houses of formation where candidates for the catholic priesthood are
trained.
2

hedonistic interpretation of the human life is a big challenge to formation of young men for the
ministry of priesthood today. Such an orientation totally negates the idea of sacrifice and
commitment to spiritual and religious values.
3
As Akaabiam noted; in the seminaries today, we
observe a crisis of values; insincerity and dishonesty have become common place. These are
expressed in cases of examination malpractices, sluggish attitude towards manual work and
academics, absenteeism from regular seminary programmes and functions, scaling the seminary
walls to engage in unauthorized outings or returning into the compound at wrong hours.
Courtesies and respect are lacking among seminarians, even in relation to their formators and
others older than them.
4


Other challenges to formation today are; (i) the wishy-washy process of selection of candidates
for seminary training by dioceses, (ii) The increasing secularization of the society with its
attendant consequence of people drifting away from the Catholic Church, (iii) The enthronement
of the idea of freedom without responsibility and concern for the sensitivity of the other, (iv)
Undue interference of the laity in certain issues of formation that really does not require their
input, (v) Priestly misconduct in relation to their promise of celibate chastity, (vi) Over crowding
of seminaries in the name of vocation boom, (vii) The reluctance on the part of some Local
Ordinaries to release qualified and able priests to the seminary as formators, and (viii)
Dilapidation of structures in the seminaries that make the environment not too conducive for
proper disposition to formation by the seminarians.
5
Along with these challenges is the enormous
influence of priests in the dioceses on the seminarians, which to say the least, is most times
counterproductive to the efforts of the formators in the seminaries.

My submission is that the formation given in our seminaries should be revisited in the light of
these challenges to our priesthood within our present socio-cultural milieu and steps be taken to
tackle them as much as possible. This is by no means a mean task but it is not an impossible one
either. The seminaries should be adequately staffed with formators with reputable and above the
board character, formators whose commitment is unalloyed and whose readiness to live a life of
sacrifice for the good of the Church is unquestionable. Administration of seminaries should not
be politicized either along tribal poles or nepoticized. Habitation structures in the seminaries
should be decent enough to provide the required comfort for the seminarians, and Bishops should
ensure discipline among priests in the dioceses to avoid giving bad examples to seminarians or
influencing them negatively.

THE CATHOLIC PRIESTHOOD:
It would seem a simple task to describe the Catholic priesthood but no sooner than you attempt
to, you realize it is not as simple as you think. As a result of changes on all sides, there exists
today different descriptions of the Catholic priesthood in hitherto unfamiliar concepts like; the
Catholic priest is a social worker, a political reformer, an activist, a community organizer, a
builder/fund raiser for religious activities/programmes, etc. Even when these descriptions are not
verbalized, the conducts of so many priests suggest them.
6
In contrast to the aforementioned

3
Akaabiam T.H., Op. Cit., Pp.2-3
4
Ibid. Citing Padinjarekuttu I. What Ails Priestly Formation Today? at www.sedosmission.org.
5
Akaabiam T.H., Op. Cit., Pp.5-7
6
Cf. Hardon, J. A. S.J. (1998) What is the Catholic Priesthood?
www.therealpresence.org/archives/priesthood/priesthood_020.htm. Retrieved 20th Dec. 2012
3

conceptions of the Catholic priesthood, the priesthood is simultaneously four things, it is a
sacrament of the new law instituted by Christ, it is a state of life to which some men are called by
a special vocation from God, it is an institution without which there would be no Christianity on
earth today. And it is a ministry of the Catholic Church by which Christ continues His own
priestly work of saving and sanctifying the souls for whom He shed His blood on Calvary.
7


The Catholic priesthood as a sacrament was instituted by Christ at the Last Supper and imprints
an indelible character upon the recipients. It is therefore, a permanent state of life that requires a
special divine vocation. It is not an occupation; it is not a job; it is not an employment; neither is
it even a profession. It is the most sublime vocation to which God can call man. Those who
respond to this call and are ordained priests, remain priests forever irrespective of what may
happen to their mind or body or even souls.
8
In summary, the Catholic priesthood is a
continuation of Christs ministry on earth. Those who are priests are engaged in the work started
by Christ. Though the Church today has a significantly broader understanding of the priesthood,
she however maintains that the main aspects to the priesthood are; offering the Holy Sacrifice of
the Mass, hearing confessions, counseling and celebrating the sacraments.
9


THE CATHOLIC PRIESTHOOD IN NIGERIA:
Rt. Rev. Msgr. John K. Aniagwu
10
traced the Catholic priesthood in Nigeria to missionary
activities in which a second and permanent attempt at evangelization was launched in 1868 with
the arrival of the Italian Fr. Francesco Borghero, SMA. This is after an earlier attempt by the
Capuchin and Augustinian missionaries of Portuguese, Spanish and Italian extraction in the 15th
and 18th centuries, which according to the Catholic Bishops Conference of Nigeria
11
had in
some way petered out.
12
The activities of Fr. Borghero and successive missionary activities after
him established in a permanent way the presence of the Catholic priesthood in present day
Nigeria. This was the case for about fifty-two years till 1920 when the first indigenous Nigerian
Catholic priest was ordained in the person of Fr. Paul Emecete from Ezi in todays Issele-Uku
Diocese of Delta State.

The SMA Fathers had set up a seminary of some sort in Ivianokpodi, Agenebode, of present day
Auchi Diocese as early as 1908. This is the same ground that now holds the Minor Seminary of
the Immaculate Conception and the Priests burial ground of Auchi Diocese. It is most likely that
Fr. Emecete received his formation there and was ordained in Asaba in 1920 by Bishop Thomas
Broderick, SMA.
13
Thereafter, three Yoruba men were ordained in 1929, namely; Julius
Adewuyi, Lawrence Layode and Peter Oni. They were trained in Ouidah; Grand Seminaire St.

7
Ibid.
8
Ibid.
9
Cf. Priesthood Catholic Encyclopedia, New York: Robert Appleton Co. 1913. Also confer Canons 965, 1003.1
and 901.1.
10
Msgr. John K. Aniagwu is currently the Vicar General of the Archdiocese of Lagos and one time Rector of the
Seminary of SS. Peter and Paul, Bodija, Ibadan. He is a seasoned scholar and formator of great repute by any
standard.
11
Cf. Catholic Bishops Conference of Nigeria, CBCN, (2004) The Church in Nigeria, Family of God on Mission, Lagos:
Catholic Secretariat of Nigeria. Pp. 18-20.
12
Aniagwu J. (2011), Faith and Social Action: Perspectives on the Church and Society, Nigeria: Ambassador
Publications. P. 117
13
Higgins J. SMA, (2003), Kindling the Fire, Ibadan: SMA Regional House. P. 37
4

Gall in Dahomey. This was followed by the ordinations of John Cross Anyogu (an Igbo man) in
1930, trained mostly in Britain
14
and Stephen Umurie from Warri in 1942. The Northern region
of Nigeria produced its first indigenous priests in 1961in the persons of Alexius Makozi and
Joseph Ohieku both from Okene in present day Kogi State. Ordinations trickled in here and there
until the Nigerian civil war which brought a kind of setback to the growth of priesthood in
Nigeria due largely to the deportation of about 300 missionaries in the Eastern part of Nigeria for
alleged aiding and supporting the Biafra cause.
15


According to Aniagwu; with the departure of the missionaries and the end of the civil war,
priestly vocations somehow shot up dramatically.
16
The Birgard Memorial Seminary which was
established in 1924 became too small to cope with the vocations, thus St. Josephs Seminary,
Ikot-Ekpene was established; initially as the philosophy campus of Birgard Memorial Seminary,
but later became full-fledged. Because there was no deportation of priests from the other parts of
Nigeria as in the East, priestly vocations did not pick up dramatically in these other parts of the
country as it did in the East. Therefore, SS. Peter and Paul, Bodija, Ibadan, whose origin is traced
to the SMAs seminary in Ivianokpodi established in 1908 sufficed until 1995 in catering for the
formation of priests in the Western region of the country. In 1995, the Seminary of All Saints,
Uhiele, Ekpoma was established as a sister seminary to SS. Peter and Paul, Ibadan as a result of
the need for another seminary to cater for the increase in vocations in the area. Prior to this, the
North whose candidates were mainly trained in SS. Peter and Paul, Ibadan had St. Augustines
Seminary founded in Jos, in 1967 and even a sister seminary in Makurdi; initially as the
philosophy campus and later a full-fledged Seminary, long before the 1995 establishment of
Seminary of All Saints as the sister seminary of SS. Peter and Paul, Ibadan.

Alongside these Seminaries were the establishment of other religious houses of formation that
catered for the formation of their various candidates. Notable among these was the establishment
of the Missionary Seminary of St. Paul, Gwagwalada, Abuja, in 1977, by the Catholic Bishops
Conference of Nigeria. It has to her credit today, over one hundred priests who are on missions
within and outside Nigeria. Apparently, the history of the priesthood in Nigeria is a pleasantly
interesting one. And as Anaigwu puts it, with all the seminaries filled to the brim, Nigeria is
enjoying a golden moment in terms of growing vocations to the priesthood and the foreseeable
future in terms of more vocations is bright.
17


PRIESTLY LIFE AND MINISTRY AS WE OBSERVE IT IN MANY OF OUR
DIOCESES TODAY:
The booming of vocations to the priesthood in Nigeria today has definitely led to the production
of many priests in the country. While we cannot say we have enough priests in Nigeria today, we
will certainly admit that there are very many indigenous priests today. Majority of these very
many priests are in the category of those we call young priests. The term young both
qualifies their biological age and age of ordination as used here.


14
Aniagwu J. Op. Cit., P. 119
15
Ibid. P. 120
16
Ibid.
17
Ibid. P.122
5

Every priest, anywhere in the world, irrespective of age basically shares the same ministry and
priestly life, which in itself, flows from the mission of the Church. The mission of the Church
flows from that of her divine founder, Jesus Christ, who came to save the world and reconcile
mankind to the Father.
18
This implies that the ministry and life of a priest is intrinsically the
same as the ministry and life of Jesus Christ who is the priest. This is the ministry of the word
and sacrament; where the priest functions in the person of Christ, the head; in persona Christi
capitatis. Without necessarily going into the theology of the priestly life and ministry, suffice to
categorically note that the priestly life and ministry is to bring God to humanity and carry the
aspirations of humankind to God through the celebration of the sacraments and the sharing of the
word of God. To effectively do this, the priest needs to be matured and disciplined in outlook,
attitude, and behavior. He needs to be holy, scholarly, and a gentleman. This is the whole reason
for priestly formation. Does the life and ministry of the priests in Nigeria today reflect these?

There are very many impressive priests who today make great efforts to be what they ought to be
to the people of God. They sincerely strive to be righteous and holy as examples and models for
the children of God. They are at their pastoral posts and duties; making themselves available to
the children of God so that they can minister to them in simplicity, firmness of purpose and love.
They strive to build up a community of Gods faithful after the mind of God, as guided by the
one, holy, catholic and apostolic Church. They celebrate the sacraments as recommended by the
rubrics and remain faithful and loyal to the Holy See through obedience to their Local
Ordinaries. They strive to be faithful to their priestly promises of evangelical simplicity
otherwise known as poverty, and keep the chastity required of them by virtue of their celibacy.

Unfortunately, the same cannot be said of another vast majority of priests who seem to have
thrown the ideals of the priesthood overboard. They lack regards for the rubrics in their
celebration of the liturgy; no respect for priestly decorum and fraternity, flagrant disrespect for
the evangelical counsels of obedience, celibacy and poverty. This is further worsened by
unbridled quest for material wealth, power and influence. It is heart-breaking to note that apart
from condemnable methods used by very many of those in this category to acquire these material
wealth, power, and influence, they even employ the liturgy to serve the same purpose as its seen
in a number of the healing ministries championed by Catholic priests. May it also be noted that
some of these behavioural patterns that are fast characterizing priestly life and ministry amongst
us, seem to get implicit approval and encouragement from those who are supposed to check them
as they are financial beneficiaries of the windfall from the material pursuit of the priests
involved.

Therefore, it becomes pertinent to ask the question as to where this new unpriestly pattern of
behavior is coming from? The initial reaction or answer will be to squarely place the fault on the
seminary where they are formed. We must, however, be honest to admit that the society we live
in today that has glorified material wealth and render virtually irrelevant and ignore anyone who
is nothing financially is an influence that cannot be ignored. Given that this is the case, is it not
precisely this kind of attitude that the priestly life and ministry is supposed to contradict? Why
then, should priests begin to buy into and become part and parcel of a life style their authentic
life style is supposed to contradict? This is where I strongly think and suggest that the process of

18
Nwaezeapu P. (2012). When Salt Loses Its Saltness: Re-Visioning Catholic Priests and Lay Leaders in Nigeria for
Evangelisation. Phoenix: Leonine Publishers. P.13
6

formation be looked at again. Perhaps the process of formation is not taking into cognizance the
changing face of society and as such has not integrated new approaches to formation that will
tackle and checkmate the influences of society that pose new challenges to the priestly life and
ministry.

PRIESTLY FORMATION:
The process of formation necessarily involves a number of components, which Blessed Pope
John Paul II, in relation to priestly formation identified as human, spiritual, intellectual, and
pastoral formation.
19
These are not to be independently done but integrated as a whole in each
candidate for the priesthood; thus, Blessed Pope John Paul II noted in the same document that
human formation is the basis of all priestly formation
20
since it is the human person that becomes
the priest.

According to Pastores Dabo Vobis, the Post-Synodal Apostolic Exhortation of John Paul II to
Bishops, Clergy and Faithful on the Formation of Priests in the Circumstances of the Present
Day, priests need to be balanced people, strong and free, capable of bearing the weight of
pastoral responsibilities.
21
The priest is expected to mould his human personality in such a way
that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the
Redeemer of man.
22
It goes further to say that,

They [Priests] need to be educated to love the truth, to be loyal, to
respect every person, to have a sense of justice, to be true to their
word, to be genuinely compassionate, to be men of integrity and,
especially, to be balanced in judgment and behavior.
23


Aniagwu describes this as a blue print on the human formation of future priests.
24
As this
document, Pastores Dabo Vobis, puts it, the priest should be able to know the depths of the
human heart, to perceive difficulties and problems, to make meeting and dialogue easy, to create
trust and cooperation, to express serene and objective judgments.
25
I must admit here with some
sense of shame that this is scarcely the case with a number of priests today who make dialogue
difficult as they constitute themselves as know it all, betray the trust of the faithful as they dip
their fingers into parish purse for use other than that for which it is meant with impunity, and are
rash and biased in making judgments and reaching conclusions.

In support of its claim and exhortation on the human formation of the priest, Pastores Dabo
Vobis recommended a simple and demanding programme of human formation modeled after
the exaltation of St. Paul to the Philippians to strive for and after whatever is true, whatever is
honourable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there

19
Cf. John Paul II, (1992), Apostolic Exhortation: Pastores Dabo Vobis, Vatican City: Libreria Editrice Vaticana. Pp.
43ff
20
Ibid. P. 93
21
As cited by Aniagwu J., Op. Cit., P. 213
22
John Paul II, Op. Cit.
23
Ibid.
24
Aniagwu J., Op. Cit., P. 214
25
John Paul II, Op. Cit.
7

is excellence, if there is anything worthy of praise, think about these things. (Phil.4:9). The
interpretation of this is that the priest should be formed to develop the capacity to relate well
with and to others, to be a man of communion. That means, he must be formed not to be
arrogant and quarrelsome, but to be affable, hospitable, sincere in words and heart, prudent and
discreet, generous and ready to serve, capable of opening himself to clear and brotherly
relationships, quick to understand, to forgive and to console.
26


As clearly stated by Pastores Dabo Vobis, the spiritual formation of every priest is the centre
which holds together and gives life to the being of a priest and his function or action as a priest.
27

Optatam Totius maintained that the spiritual formation of the candidates for the priesthood
should help them learn to live in familiar and constant companionship with the Trinity and to
look for Christ in many places; including in the Bishop who sends them and the people to whom
they are sent, especially the disadvantaged among these people.
28
The spiritual formation of the
priest helps him to be a man of prayer in the real sense and includes liturgical formation where
he learns respect for the rubrics especially in relation to the celebration of the Eucharist as well
as other sacraments.

Intellectual formation which happens to be the most visible in the formation of candidates for the
priesthood, goes beyond just acquiring degrees in philosophy and theology as it stands presently,
but very importantly, it should involve training of the candidates to be knowledgeable in all
human sciences and even the history and the culture of the nations within which they are
expected to minister. In the face of financial mismanagement and shameful embezzlements of
church funds by some priests today, intellectual formation should be made to cover areas of
accounting and financial management as well as modern languages especially the predominant
language of the people. Today we have cases of priests whose spoken English grammar is an
embarrassment to their congregation to say the least. The intellectual formation of the priest
should make him a scholar not in paper but in fact, a man of wide readership; not necessarily an
expert in all fields of study, but one who should be able to constructively engage in discussions
with all and sundry; both the academic Professors as well as undergraduates, without cutting out
the ability to relate with even students of lower levels of study.

Intellectual formation should take into serious recognition the positive development of the IQ
and aptitude of the candidates for the priesthood. We live in a fast paced electronic world today
and human beings are getting wiser and smarter by the day both in the positive and negative
directions. New discoveries in the world of science and technology are posing new challenges to
human faith in God and raising new and controversial issues in ethics and morality. The faithful
would ultimately turn to their priests for guidance and counsel in resolving their faith and moral
crisis in the face of new scientific and technological discoveries that tend to remove God from
the picture. To remain relevant and useful to the people of God the priest must be intellectually
sound, mature, and aware of these developments. He must be able to articulate the position of the
Church on controversial ethical and moral issues to the understanding and comprehension of the
faithful.


26
Ibid.
27
Ibid., no. 45
28
Cf. Vatican II, Decree on Priestly Formation: Optatam Totius., no. 8
8

The three components of priestly formation outlined so far are aimed towards making the priest a
pastor of Gods people which is what pastoral formation is about. As Optatam Totius puts it;
priests should be,

True shepherds of souls after the example of our Lord Jesus Christ,
teacher, priest and shepherd. Hence, they should be trained for the
ministry of the world, so that they may gain an ever increasing
understanding of the revealed word of God, making it their own by
meditation, and giving it expression in their speech and in their
lives. They should be trained for the ministry of worship and
sanctification, so that by prayer and the celebration of the liturgical
functions they may carry on the work of salvation through the
Eucharistic sacrifice and the sacraments. They should be trained to
undertake the ministry of shepherd, that they may know how to
represent Christ to humanity, Christ who did not come to have
service done to him but to serve others and to give his life as a
ransom for the lives of many (Mt.10:45; Jn.13:12-17), and that
they may win over many by becoming the servants of all.
(ICor.9:19).
29


Such a programme of pastoral formation as recommended by Optatam Totius covers the three
fold functions of Christ as King, Priest, and Prophet. Thus, the pastoral formation of the priest
should involve his training as the minister of the word, which is his prophetic function, the
ministry of worship and sanctification, which is his priestly function, and the ministry of
shepherd, which is his kingly function.

According to Aniagwu, the pastoral formation of the priest has both the theoretical and practical
aspects. While the theoretical aspect consists in the discipline referred to as Pastoral Theology in
which the principles and criteria of the pastoral action of the church through the course of
history, along with the techniques for pastoral activities are set forth and outlined, the practical
aspect is left to be learnt and acquired on the field, that is, during pastoral work in the dioceses,
while on their long holidays and pastoral year programme, as the seminaries are not designed to
teach this.
30


Aniagwu makes a very impressive analysis of the practical aspect of pastoral formation as it has
evolved from probation to apostolic work, and pastoral year; and the way and manner it has
been handled by priests. The core of his analysis in my opinion is that this period should not be
seen as:

i. A probing time for the seminarian
ii. An opportunity to get a wage-free houseboy in the rectory
iii. An unnecessary burden on the priest or parish


29
Vatican II, Optatam Totius, no. 4
30
Aniagwu J. Op. Cit., P. 222 - 223
9

Rather, this period should be seen as a very vital aspect of the formation of the seminarian and an
opportunity to learn the praxis of the ministry by exposing him to as much experience as possible
in preparation for his ministry as a priest in the future. I cannot agree less with Aniagwu in this
analysis based on my eight years experience as the Vocations Director of the Diocese of Auchi
coupled with the fact that I have been in and out of the seminary formation team and back again
very recently.

I have personally observed with dismay, the witch-hunting of seminarians who are perceived as
knowing too much of the hidden unwholesome activities of the priest they work with; the
connivance of priests with other priests to weed out a seminarian; the insincerity of the reports
of priests on seminarians, either in favour of the seminarian they want to protect or against the
seminarian out of sheer dislike. There is this other group of priests who would not want to be
committed into anything. Therefore, they would just not write a report; good or bad about the
seminarian sent to work with them. Some of the priests in this group are quick to make verbal
reports that they are never willing to commit to paper so they can deny it anytime and exonerate
themselves of any responsibility when the seminarian is penalized or expelled. All these at the
end of the day make pastoral formation defective, thereby resulting in improper formation of the
candidate for the priesthood.

EVALUATING PRIESTLY FORMATION IN OUR TIMES:
Priestly formation is apparently not a seminary business alone. Both the dioceses and the
seminaries have very vital roles to play. As the seminary imparts the principles and the theory of
the priestly ministry and ensure a proper academic formation, the dioceses provide the enabling
environment for the candidates to learn the appropriate practice of the priesthood. Observations
have shown, however, that there is more to be desired from both ends in the formation of
candidates for the priesthood today. The rising number and incidences of unwholesome practices
and way of life of priests today calls for serious concern and I strongly propose that dioceses and
seminaries should look inwards and tighten the ropes. It is my considered opinion that a faithful
priest is worth much more than ten or more unfaithful priests. Therefore, excellence should not
be sacrificed on the altar of numeric strength, or quality for quantity, nor mediocrity enthroned in
the quest for more priests.

Beginning with the seminaries; sincere and concerted efforts should be made to adequately staff
the seminaries. The situation we have today in some of our seminaries with huge number
students and few formators is discouraging and definitely does not make for good enough
formation. There is practically no way the formators can do a good job of formation with such an
intimidating number of students in comparism to formators. The most likely scenario will be for
the formation team to fall back on some of the students; who are called prefects or officers, to
assist with the work of formation. It becomes a case of the one under formation being a formator.

Staffing the seminary goes beyond just sending priests to join the seminary staff; the seminaries
should be staffed with priests who are trained in specific academic disciplines required in the
seminary and above all, priests who in the judgment of their Bishops are tested and trusted. It
should not be a case of sending a priest the Bishop cannot accommodate in the diocese away to
the seminary. The consequence of such a move can only be left to our imaginations. By tested
and trusted, I mean priests whom the Bishop can vouch for in terms of commitment to
10

responsibilities, sound doctrine, spiritual, moral, and social maturity, priestly decorum,
intellectual soundness, economic and financial discipline, with ecclesiastical personality. The
summary of these is a holy and scholarly gentleman.

Facilities and adequate infrastructure have their role to play in the formation of candidates for the
priesthood. Sham structures and inadequate facilities would deplete the psychological disposition
of the students towards formation. Their response would be inhibited as they are not living in
comfort. As Aniagwu noted, there should be a contradistinction between formation given and
formation received.
31
It is not always the case that the formation received is the same level as
the formation given; it all depends on the quality of the response of the candidate to formation.
My argument is that the quality of the response of the candidate to formation would be affected
by the environment within which the formation is given. A psychologically and physically
enabling environment will promote the quality of response of the candidate to formation. Thus,
the seminary should be made conducive enough to ensure that the seminarians are disposed to
receiving as much as the formation given.

In view of the fact that we are in an age where there is a very high tendency by the youth for
unbridled freedom; the desire to do what they want, when they want and how they want, there
should be a strong resolve, firmness of purpose and principles in enforcing discipline in the
administrations of seminaries. Such discipline is aimed at helping the seminarian develop a
proper degree of human maturity. This is in turn expressed in his self-control, strength of
character, sincerity, constant love for justice, fidelity to his promises, courtesy, modesty and
charity in speech.
32
The seminarians are products of their age who are to be formed to transcend
the defects and weak points of their age that they may be in turn, guides, models, and shepherds
for people of their age and other ages. Weakness on the part of the seminarys administration for
whatever reason would greatly compromise this ideal. I am not proposing an iron-fist
administration, but a system that does not compromise any aspects of formation in view of the
desired goal as recommended by Pastores Dabo Vobis and Optatam Totius.

On the part of the dioceses, Directors of Vocations should do better than they have being doing
in selecting and recommending candidates to their Bishops for admission and training for the
priesthood. The office of the Vocations Director should be seen as a sacred responsibility that
should be dispatched without fear or favour, in honesty, sincerity and truth; always keeping in
mind that you owe the Church, your diocese, and your conscience, the duty to do what is right.
While we admit that Vocations Directors are not the Holy Spirit and therefore are not above
mistake, it is highly recommended that sincerity of purpose should be their watch word. The
Church gives room for sincere but erroneous conscience. What cannot be justified is insincerity
of purpose. Vocations Directors like formators in the seminaries should be priests of reputable
character and should have had some experiences in the ministry and where possible in formation.

Priests should be good examples to seminarians in the Dioceses. They should learn to do what is
right and recommended as approved by local traditions and regulations in their various Dioceses.
The attitude of playing god-father to seminarians should be discouraged and out-rightly

31
Ibid. P. 211
32
Akpan S., (2012). Discipline in the Major Seminary: Canonical Considerations. In The Aquinas Journal, Op. Cit.,
P.94. Citing Paul VI, Apostolic Letter; Summi Dei Verbum, Nov.4, 1963 AAS 55
11

discarded. The same should be said with regards to the attitude of witch-hunting seminarians for
whatever reason. Seminarians on pastoral assignment should be treated with love and care, with
maximum concern for their vocation and be positively exposed to the praxis of the ministry and
life of the priest. The attitude of running down the seminary programme of formation as
inadequate and overly academic without enough attention to the practical realities of the pastoral
realities in the parishes should be stopped. Every priest in the Diocese should be a Father and a
Formator to any and all seminarians working with him or not. They should encourage and teach
the seminarians to put into practice and implement the principles and theories they have been
taught in the seminary.

I have heard several times priests complaining that what they teach in the seminary have no
bearing with the realities in the parishes. After nine years on the formation team of a major
seminary and seven and half years in parish administration, I completely disagree with this view.
What I have found is the laziness and refusal of priests in the parishes to implement and put in
practice, the principles and theories they have been taught in the seminary. There is the urge to
quickly make a mark and be popular in; raising huge funds, developmental projects, acquire
many wealthy friends, build a huge bank account and be financially independent, be known as a
powerful priest in relation to healing ministry and occupy influential positions and offices in
the Dioceses. These have led to the development of various methods; most of which are
unwholesome, in meeting these urges. The consequence is that what they have learnt in the
seminaries are shoved into the bookshelves and quickly forgotten in pursuit of personal and
private agendas. I dare to say that it seems to me that the priesthood as practiced by many today
is fast becoming a means to an end for which it was not instituted.

Touchy as this may be, we also have to admit that some Bishops are not helping the situation.
The fact that they are financial or otherwise; beneficiaries of the booty combed-in by some of
these priests make them overlook their activities. Some of such priests are promoted to juicy
parishes and given enviable responsibilities, whether they are ably suited for it or not.
Seminarians observing these begin to scheme on how they may one day come to this level. So
while they are going through formation, formation is not going through them or they are more
open to the practical tutorial formation of these erring priests. Some of these priests who enjoy
the implicit support of their Bishop, give some seminarians ungodly impetus, with the arrogant
assurance of throwing their weight behind them should they have any problems with the
seminary or their Vocations Directors. The misguided seminarians in turn begin to see
themselves and behave as untouchable among their peers and even before their formators and
Vocations Directors.

CONCLUSION:
I cannot say that this paper is in any way exhaustive of the issues involved in formation and the
need to revisit the formation of priests in our time; it however, serves as an eye-opener to the
situation of our time and intended to provoke serious considerations in arresting the situation
before it gets uglier.

We all have a stake in the image of the priesthood by virtue of our participation in the
priesthood. The Church has clearly defined the type of priesthood she wants her priests to be and
given guidelines on how this is to be achieved. The priesthood is not ours, it is Christs; we have
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no right to live it as we want and do with it what we like. Like a friend of mine would say, we
acknowledge that this is the Church of God and the sons of men, the sons of men however owe
the owner of the Church the efforts to make the Church what He wants the Church to be.

Redefining the priesthood is not an option. If things are not as they should be, the option is to go
back to the roots and make them what they ought to be. It is not the priesthood that is the
problem but the priests who are not living out the ideals of their vocation; they are over stepping
the bounds. I am convinced that the ropes have been slackened that is why so much
misdemeanors have crept into the life and ministry of the priests of this age. I, therefore, strongly
propose that adjustments be made and tighter measures be taken by all concerned to revive the
priesthood we admired in the missionaries while giving it fresher outlook of the African touch.
Let not society define the priesthood for us; let us tell society what the priesthood is.