

























214  Formation, The Catholic Priesthood and The Modern Age 

 

 

 

 

C H A P T E R  1 4  
 

 
 

On-Going Formation of Priests: 

New Approaches To Post-Seminary 

Formation 
 

Hilary Oseabulu ODENORE 
 

 

 

Introduction 

I recall an interesting conversation I once had with a very 

knowledgeable layperson towards the end of my seminary formation. 

This man was trying to make an argument for the similarity between 

the calling and work of a Catholic Priest and the work of a Medical 

Doctor. For him, when one considers the length of training and 

sophistication of the training received, alongside the ethical 

requirements, and the demands of the job, the Priesthood and the 

medical profession are very similar. He made bold to say that in the 

light of the regular updating and stress on specialization, the medical 

doctor eventually becomes more refined than the Priest. It was at this 

point that I mentioned the on-going formation of priests, to which he 

replied; “What is that? Am just hearing of that? What does it mean? 
But not all Priests have post-graduate studies, do they? 

The on-going formation1 of priests is a reality that is often 

misunderstood, unknown and under-appreciated. And this cuts across 

the board, as not only are laypersons largely unaware of what it 

entails, even those that should know better, namely the Clerics 

themselves seem to underappreciate it. This is despite the fact that it 

is a concept that is crucial to successful priestly ministry, as we read 

in the words of Pope Benedict XVI’s Motu Proprio Ministrorum 

Institutio  



On-Going Formation of Priests: New Approaches ...     215 
 

 

 

The ongoing formation of priests... is the natural and 

absolutely necessary continuation of the process of building priestly 

personality which began and developed in the seminary... with the 

training programme which aimed at ordination. It is particularly 

important to be aware of and to respect the intrinsic link between 

formation before ordination to the priesthood and formation after 

ordination. Should there be a break in continuity, or worse, a 

complete difference between these two phases of formation, there 

would be serious and immediate repercussions on pastoral work and 

fraternal communion among priests, especially those in different age 

groups. Ongoing formation is not a repetition of the formation 

acquired in the seminary, simply reviewed or expanded with new and 

practical suggestions. Ongoing formation involves relatively new 

content and especially methods; it develops as a harmonious and vital 

process which — rooted in the formation received in the seminary — 

calls for adaptations, updating and modifications, but without sharp 

breaks in continuity.2 

In this paper, we will consider Post-Seminary formation, from 

the point of view of new approaches to the on-going formation of 

priests. We will attempt to articulate the mind of the Church as 

regards on-going formation of priests, according to the four major 

levels of formation spelt out in Pastores Dabo Vobis, namely 

Spiritual formation; Human formation; Intellectual formation and 

Pastoral formation, vis-à-vis an overview of what currently obtains in 

Dioceses in the Benin City Ecclesiastical Province (which we will use 

as a case study of sorts). From this standpoint, we will consider the 

possibilities for ‘new’ approaches to on-going formation, albeit it will 

be our argument that we can only consider ‘new’ approaches when 
we have better understood what should be obtainable.  

 

Definition of On-Going Priestly Formation 
When the Church talks about the on-going formation of Priests, she 

refers to a distinct phenomenon. “The term ‘ongoing formation’ is a 
reminder that one’s experience of discipleship of those called to the 

priesthood is never interrupted. The priest not only learns to know 

Christ but under the action of the Holy Spirit, he finds himself within 

a process of gradual and continuous configuration to Him, in his 



216  Formation, The Catholic Priesthood and The Modern Age 

 

being and his acting, which constantly challenges the person to inner 

growth”.3  
The Directory on the Ministry and Life of Priests uses similar 

categorization for the concept. Here we read; 

The activity of formation is based on a dynamic 

demand intrinsic to the ministerial charisma, which is 

permanent and irreversible in itself. Therefore this can 

never be considered finished, neither on the part of 

the Church which imparts it nor on the part of the 

minister who receives it. It is, therefore, necessary that 

this is thought of and developed in such a way that all 

priests may receive it always, keeping in mind the 

characteristics and possibilities that vary with age, 

condition of life, and assignments. Such a formation 

must cover and harmonise all the dimensions of the 

formation of priests. Thus, it must tend to help each 

priest achieve the development of a full human 

personality matured in the spirit of service to others, 

in whatever task he may receive; it will permit him to 

be intellectually prepared in the theological sciences 

as well as in the human sciences, insofar as they are 

linked with his ministry, in order to pursue his 

function as witness to the faith with a greater 

effectiveness; that he has a deep spiritual life, 

nourished by intimacy with Jesus Christ and by love 

for the Church; and so that he may pursue his pastoral 

ministry with zeal and dedication. In practice, such 

formation must be complete: spiritual, pastoral, 

human, intellectual, systematic and personalised.4 
 

The watershed Post Synodal Apostolic Exhortation that was the fruit 

of the Synod of Bishops that considered the formation of priests in 

present-day circumstances also treated the question of on-going 

formation. According to the Synod Fathers, “The ongoing formation 

of priests, whether diocesan or religious, is the natural and absolutely 

necessary continuation of the process of building priestly personality 

which began and developed in the seminary or the religious house 

with the training programme which aimed at ordination”5 Without 

prejudice to the best efforts of Bishops and Churches who are 



On-Going Formation of Priests: New Approaches ...     217 
 

 

 

working hard at it, it would appear that in Nigeria, the on-going 

formation of priests is yet to receive the kind of attention that would 

help to underline its importance. And can be attributed to two factors.  

Culturally, there is the inability to adequately inculcate in 

both formators and formandees (sic), the fact that Seminary formation 

is preparation for Priestly life, and not just for Priestly ordination. If 

the emphasis during Seminary formation is for the Seminary 

Formators to weed out those who are not suitable for the priestly 

ministry, it stands to reason that the modus operandi would be fault-

finding, in place of journeying along with the candidate, to help him 

answer his call. And when the Seminarians discern that his formators 

are very interested in seeking out his faults, he will continually seek 

out creative ways to make sure that these faults are not found out, 

following the principle of the proverbial Eneke the bird6. This would 

lead to pretence and other related vices, just to ensure that one crosses 

the line. In this manner, priestly ordination, the end-point of Seminary 

formation, is made to be a terminus ad quem, rather than the starting 

point of another life-long journey that is meant to build upon what 

was learnt in the Seminary.  

On the other hand, and this applies to those situations where 

there are attempts to accentuate on-going formation, the stress seems 

to be on the intellectual formation, rather than a holistic approach. 

On-going formation in such instances, is reduced to further studies 

after ordination, and in certain cases, even this is not regarded as a 

right of the individual priest, but a privilege. What is clear is that in 

such situations, the academic degrees that a priest acquires after 

ordination, tend to overshadow the need to focus on other aspects of 

his priestly, resulting in arrested development of the other aspects.  

When the Church talks about the on-going formation of her 

priests, we must be clear that “Programmes, resources, and practices 

do not constitute ongoing formation. They are necessary instruments 

but always in service to the larger purpose and direction of 

formation”7. On the contrary, “it is the continuing integration of 
priestly identity and functions or service for the sake of mission and 

communion with Christ and the Church”8. 

 



218  Formation, The Catholic Priesthood and The Modern Age 

 

A Brief Overview of On-going Formation as it Obtains in our 

Circumstances 

We have seen from the foregoing, that on-going formation of priests 

is a multi-faceted reality. Before we can consider the possibility of 

new approaches to it, we have to attempt an x-ray of what currently 

obtains in our immediate environment9. We will do this using the 

following four questions; 

 Who is responsible for the on-going formation of priests? 

 When is the on-going formation of priests supposed to take 

place?  

 What constitutes the content of the on-going formation of 

priests? 

 How is the on-going formation of priests carried out?10 

 

Who Is Responsible For The On-Going Formation Of Priests? 

When we talk about the on-going formation of priests, and who 

should be responsible for it, the casual observer will immediately 

point to the Individual Priest and his Bishop. This will be a correct 

answer, although not an exhaustive one.  

Pastores Dabo Vobis gives a deeper approach to the question of 

who is responsible for the on-going formation of priests, by 

specifying the following agents; 

1. The Church itself as a Communion, under its head, the 

Bishop. 

2. The Individual Priest. 

3. The Bishop and the Presbyterate.  

4. Experts involved in the formation of Priests.  

5. The Family of the Priest.11 

 

As stated above, the Priest and his Bishop are two agents that quickly 

come to mind in this regard, and rightly so. In the words of the United 

States Conference of Catholic Bishops, the priest’s responsibility, 
“…is linked to their commitment at ordination to serve well the 

people of God through their ministry and through their own personal 

faith commitment. Priests in dialogue with their bishop, his 

representative, or other members of the presbyterate need to map out 

their plan of ongoing formation”12.   

As for the Bishop, it goes without saying that part of his 

function as a Shepherd, is to see to the welfare of his closest 



On-Going Formation of Priests: New Approaches ...     219 
 

 

 

collaborators, the Priests. And the ongoing formation of these his sons 

falls squarely under the title of welfare. By extension too, since the 

individual priest belongs to a fraternity of priests, it stands to reason 

that his brothers should be solicitous for the on-going formation of 

one another. The ‘novelty’ however, especially given our culture here, 
lies in the other two agents; the Church as a Communion and the 

Family of the priest. 

We belong to a culture that still has great reverence for the 

‘man of God’. Catholics generally love and respect their priests, and 
they understand that they have an obligation to care for the priest 

since he is the one that represents them in their relations with God (cf 

James 5:1-4). Often, this care for the priest gets restricted to praying 

for them and providing for their material needs. It is noteworthy, 

therefore, for us to remind ourselves that there are other obligations 

beyond these two activities, one of which is to ensure their on-going 

formation.  

Priests are not there to serve themselves but the 

People of God. So, ongoing formation, in ensuring the 

human, spiritual, intellectual and pastoral maturity of 

priests, is doing good to the People of God itself. 

Besides, the very exercise of the pastoral ministry 

leads to a constant and fruitful mutual exchange 

between the priest's life of faith and that of the laity. 

Indeed the very relationship and sharing of life 

between the priest and the community, if it is wisely 

conducted and made use of, will be a fundamental 

contribution to the permanent formation, which cannot 

be reduced to isolated episodes or initiatives, but 

covers the whole ministry and life of the priest. …And 
so the entire People of God, in each and every one of 

its members, can and should offer precious assistance 

to the ongoing formation of its priests. In this sense, 

people should see that priests are allowed time for 

study and prayer. They should ask of them that for 

which Christ has sent them and not require anything 

else. They should offer to help in the various aspects 

of the pastoral mission, especially in those related to 



220  Formation, The Catholic Priesthood and The Modern Age 

 

human development and works of charity. They 

should establish cordial and brotherly relations with 

them, helping priests to remember that they are not "to 

lord it over" the faithful, but rather "work with them 

for their joy" (cf. 2 Cor. 1:24).13 
 

The Socio-Economic realities in Nigeria have created an emerging 

attitude of distrust towards Clergymen in recent times. Social media is 

quick to make viral the mistakes, offences and crimes of self-

acclaimed men of God, and in this manner, festering a wave of anti-

clericalism that is alien to our cultural heritage. While it has always 

been a pastime of sorts for parishioners to discuss their priests, the 

present social conditions mean that such discussions are tending more 

towards looking for reasons to criticize and condemn them.  

But a true Catholic that wants to condemn his/her priest, has 

to realize that to the extent that the failings being highlighted are 

rooted in an incomplete formation of the related aspect of the priest’s 
life, then he/she has some responsibility for making sure that such 

errors are corrected and lacunae filled up. This is because we all have 

a role to play in the on-going formation of the priest.  

The family of the priest has its own part to play in the matter. 

The joy and festivities that colour the priestly ordination of a person, 

is to some extent the family’s way of showing gratitude to God for 
choosing one of them to serve Him in a particular manner. Beyond 

the ordination day, however, and without wanting to go into certain 

negative influences that the priest’s family could have on him, the 

family is to help him fully realize his identity as a true disciple of 

Jesus, and a minister of God’s mysteries in the Church.  
By being one with their son in his aims, the family can 

offer him its own important contribution to his 

mission. The plan of providence chose the priest's 

family to be the place in which his vocation was 

planted and nourished, an indispensable help for the 

growth and development of his vocation. Now the 

family, with the greatest respect for their son who has 

chosen to give himself to God and neighbour, should 

always remain as a faithful and encouraging witness 

of his mission, supporting that mission and sharing in 

it with devotion and respect. In this way, the family 



On-Going Formation of Priests: New Approaches ...     221 
 

 

 

will help bring God's providential plan to 

completion.14 
 

It is a truism that these two Agents of on-going formation, have 

generally not been factored into the efforts in our circumstances. It is 

one area where improvement can be made, and immediately too, to 

ensure that priests are given the best possible assistance to fully 

realize their identity and carry out their obligations.  

 

When is the On-going Formation of Priests to take place? By its 

nature, the on-going formation of priests is a life-long matter. The 

ideal is to have a structure that caters for the different phases of life of 

a priest, and in this regard, there is still a lot yet undone in our 

circumstances.  

The present-day emphasis leans towards the formation of 

newly-ordained priests or what is commonly referred to as ‘junior 
clergy’ (priests of 10 years of priestly ordination and below). It is 

commonplace in Dioceses in Nigeria, to have programmes and 

activities designed to help them live up to the responsibilities of the 

priestly state that they assume after ordination, and subsequently, to 

acquire skills that will help them to handle greater pastoral offices, as 

they grow in the priestly life.  

Usually, after a priest crosses the threshold of 10 years of 

ordination, there is rarely any specific programmes aimed at 

addressing challenges that he might be experiencing, such as burn out, 

mid-life crises, health challenges that vitiate their ability to fulfil their 

responsibilities, thereby leading to feelings of inadequacy and 

frustration. In addition, there is an absence of a strategic plan at the 

level of the Dioceses to see to their intellectual renewal, and the 

acquisition of new skills and getting acquainted with contemporary 

Church modalities for resolving modern-day challenges. Yes, priests 

are sent to go for studies, and yes, there are workshops, seminars and 

other activities to impart skills to the priests. The problem is that there 

is often no strategic plan behind these efforts, hence we tend not to 

get the desired results.  

 



222  Formation, The Catholic Priesthood and The Modern Age 

 

What Constitutes On-going Formation? Here, we are talking about 

the content of on-going formation or better still, its aspects of 

Spiritual, Human, Intellectual and Pastoral formation.  

This dimension of On-going Priestly formation is one of the 

strengths of the Dioceses that are in Edo State. The present-day 

practice stresses on Intellectual formation and Pastoral formation. 

Indeed, the intellectual formation is largely aimed at providing priests 

with the skills to better function pastorally. It is against this backdrop 

that Dioceses plan for further studies for priests, in order to meet three 

categories of need;  

a. Ensuring that the Diocese has relevant experts for its 

proper functioning;  

b. Satisfy the requests of Institutions like Seminaries and 

other Catholic Institutions of Higher Learning, for 

experts in ecclesiastical and other sciences;  

c. See to the personal development of priests who may 

not fall under categories a) & b) above.  

These three criteria are usually what informs the choice of persons 

going for further studies, even though many would argue that what 

obtains could be better organized and made to operate under a defined 

system. In this way, the on-going pastoral formation of priests is 

guaranteed, as the intellectual formation is geared towards better 

pastoral practices.  

As regards the Spiritual formation, this arguably is the 

strongest of the four aspects in terms of what Dioceses are doing for 

the priests. Practically all Dioceses in Nigeria have annual retreats for 

the priests and regular monthly recollections, either at Diocesan or 

Deanery levels, following the relevant canonical prescriptions15. 

However, there is a need for due diligence in this area, lest what has 

always been an area of strength becomes one of weakness. This is 

because of the twin evils of absenteeism (especially in the case of 

Recollections) and the inability of priests to stay in situ at the Retreat 

grounds for the entire period of the Annual Retreat for diverse 

reasons, disrupting the rhythm that the exercise needs, and losing 

focus therein.  

On the whole, Dioceses have some arrangements for the 

different aspects of on-going Priestly Formation. While the Spiritual 

aspect seems to be the most stable in terms of the programmes, to 

some extent, the Intellectual and Pastoral formation also enjoy 



On-Going Formation of Priests: New Approaches ...     223 
 

 

 

reasonable consideration, while it would appear that Human 

formation does not enjoy the same level of planning and 

programming.  

 

How is On-going Formation Carried out? Generally, on-going 

formation is carried out through courses, programmes and similar 

activities. This is why we often hear of priests attending seminars, 

participating in workshops and talks, as well as taking courses that 

equip them for the priestly ministry. Usually, these activities are 

carried out by groups of priests.  

However, Human and Spiritual formation needs more than 

such activities, and our Dioceses need to explore other more 

personalized options, such as mentoring, so as to get the best out of 

her priests. This is because after all considered, it is the individual 

priest that needs this permanent formation, and he has to be open to 

the promptings of the Spirit through these programmes and activities. 

“For this reason, there should be awareness, especially on the part of 

those responsible, that all priests must be reached personally, taking 

care of each one, and not simply having all the diverse opportunities 

available to them”.16 

 

New Approaches to On-going Formation 

Having attempted an overview of On-going Formation, we 

recommend the following possibilities as new approaches to on-going 

formation for priests.  

 Increased Episcopal Solicitude.  

 Systematization of Processes 

 Accountability (through the involvement of other Agents of 

Formation) 

 Flipping the pyramid of emphasis.  

 

Increased Episcopal Solicitude: The role of the Bishop in the on-

going formation of priests is very important. According to 

Apostolorum Successores,  

The Bishop is the father of the priestly family and 

through him, the Lord Jesus Christ is present among 

believers. For this reason, just as Jesus manifested his 



224  Formation, The Catholic Priesthood and The Modern Age 

 

love for the Apostles, so too the Bishop knows that it 

is his duty to show particular love and solicitude for 

priests and candidates for the sacred ministry. Guided 

by sincere and unwavering charity, the Bishop should 

take care to assist his priests in every way, so that 

they come to appreciate the sublime priestly 

vocation, live it with serenity and defend it with 

vigour, radiant with joy as they faithfully carry out 
their duties.17 

 

All the documents that refer to the Agents of Formation underline the 

importance of the Bishop in this matter. If we wish to pay attention to 

the chronology, Pastores Dabo Vobis  lists the Church and the Bishop 

as first among the agents of on-going formation18, and while The 

Directory on the Life and Ministry of Priests places the Priest himself 

and Brotherly Assistance as the first two Agents, in talking about the 

Bishop, it acknowledges that he has a very clear responsibility as per 

the permanent formation of his priests. Hence we read that the 

Bishop’s responsibility;  
is expressed both in that which concerns the 

individual priest, for whom the formation must be as 

personalized as possible and in that which concerns 

the formation of all the priests who make up the 

diocesan presbyterium. In this sense, the Bishop will 

never fail to foster communication and communion 

among priests, taking particular care, to guard and 

promote the true nature of their ongoing formation, to 

educate their consciences regarding its necessity and 

importance, and finally, to plan the necessary structure 

and appropriate persons to carry it out.19 
 

Bishops have always given their best in the area of ensuring the 

utmost in terms of the permanent formation of the priests. 

Nevertheless, the need for increased episcopal solicitude cannot be 

over-emphasized. This solicitude will make the priest understand that 

the question of on-going formation is neither optional for them, 

whereby they may or may not apply themselves to it, nor an 

imposition from ‘without’. The Bishop has to utilize a virile pastoral 
approach to make the priests better appreciate programmes of on-

going formation that are available to them. To this end, we would 



On-Going Formation of Priests: New Approaches ...     225 
 

 

 

borrow from the document of the United States Conference of 

Catholic Bishops (USCCB), which spells out the duty of the Bishop 

in this regard as including the following;  

1. Bishop's Direct Responsibility: 

 The receipt of a regular report from those charged with the 

ongoing formation of priests on the "state of soul" of the 

presbyterate and any particular concerns 

 At least three contact points with the presbyterate at large, 

e.g., Chrism Mass, a study day, or a diocesan retreat (as 

well as the presbyteral convocation when it is held) 

 A periodic conversation held either directly or through the 

bishop's delegate with each priest concerning his ongoing 

formation to provide for accountability and encouragement 

2. Bishop's Provision for Ongoing Formation: 

 Provides for the adequate staffing of an office for the 

ongoing formation of priests (bishop functions as the 

guarantor of encouragement, time, and resources) 

 Appoints a director to organize, ensure funding for, and 

communicate the resources of human, intellectual, pastoral, 

and spiritual formation (whether diocesan based or drawn 

from other institutions) 

 Appoints and oversees a committee of priests (perhaps 

drawn from the presbyteral council) and others to regularly 

examine the process of ongoing formation in its various 

dimensions 

 Supervises the director to establish linkage between the 

ongoing formation of priests and other diocesan efforts, 

e.g., evangelization, catechesis, worship, justice and peace, 

and lay formation 

 Through the mechanisms of diocesan communication, 

communicates the values, purposes, and activities of the 

ongoing formation of priests to the people of God20 

 

A cursory juxtaposition of the recommendations of the USCCB above 

and what obtains in dioceses around us would reveal that while there 

are some elements already present, there is still much room for 



226  Formation, The Catholic Priesthood and The Modern Age 

 

improvement. The Bishop may want to better utilize such offices as 

the Vicar for Priests, and such organs as the Priests’ Welfare 
Committee/Commission, and expand their responsibilities to include 

the on-going formation of priests, such that they can better assist him 

to carry out his role in this regard.  

 

Systematization Of Processes: Following from the above, it is 

necessary to ensure that the ‘Director (Directorate) of On-going 

Priestly Formation’ sees to the systematization of the processes and 
activities of on-going formation. As we have already seen, there 

already exists different initiatives as regards permanent formation, but 

they tend to be unco-ordinated and scattered. It will be the 

responsibility of the said Director, under the supervision of the 

Bishop, to see to the planning, execution and evaluation of the 

different formation programmes in the diocese.  

This is particularly important when one considers that the 

mind of the Church is for such formation to span through the life of 

the priest. Consequently, it is expected that; 

there is a formation that is specific to newly ordained 

priests, recently ordained priests, priests preparing for 

the first pastorate, middle-aged priests, priests 

preparing for retirement, and retired priests. Each 

group has its specific programme needs. Still, there 

are core pieces of identity and service that are constant 

across priests' lifetimes no matter their age or the 

particular circumstances of their ministry. A part of 

formation truly does remain ongoing, permanent, or 

constant.21 
 

The volume of work that this will entail for the typical Catholic 

Diocese in Southern Nigeria, with its attendant high numbers of 

ordained priests for instance, already points to the need for an office 

and staff, with files and other hardware that will cater for the 

organization of information. And before we get fixated on the office 

space and the equipment needed, it is more important to ensure that 

the Director himself is trained before undertaking such office. Such 

training does not necessarily mean frequenting a course in a 

University. It would suffice to spend time in two or three Dioceses 

(preferably overseas) that have a defined and functioning programme 



On-Going Formation of Priests: New Approaches ...     227 
 

 

 

for on-going formation and to carefully study their modus operandi, 

with particular emphasis on the content and general orientation of 

their programmes.  

It is this knowledge that will guide the Director in setting out the 

office and determining the responsibilities of the staff in the office. It 

is through this office also that the Bishop will be able to monitor the 

progress of his priests along with set parameters. For instance, the 

USCCB prescribes the following minimum for the priest as regards 

his on-going formation;  

 Fifty-two contact hours of education per year (in other words, 

one hour per week) 

 One week of retreat 

 Daily prayer (especially the celebration of the Eucharist and 

the Liturgy of the Hours) 

 Monthly celebration of the sacrament of reconciliation, 

perhaps in conjunction with spiritual direction 

 Monthly contact with a priest group or its equivalent. 22 

 

In a diocese of about 50 priests for example, it will be very difficult to 

firstly organize, execute and then evaluate each priest from the point 

of view of the minimum for formation for the year, without such an 

office. Similarly, one can easily imagine the incremental 

improvements in the lives of priests if the office is well set up and 

running efficiently, hence its urgency.  

 

Accountability (Through The Involvement Of Other Agents) The 

word ‘accountability’ suffers from a misunderstanding in Nigeria, and 

this misunderstanding sometimes means that when it is mentioned in 

certain circles, there is a semi-automatic negative reaction towards 

who uses it. However, in so far as accountability refers to “an 

obligation or willingness to accept responsibility or to account for 

one's actions”23 then its relevance vis-à-vis new approaches to the 

on-going formation of priests becomes clearer.  

The most important factor in on-going formation is the priest 

himself. It is critical therefore that there be a system to hold him 

accountable for his actions in this regard. Without prejudice to the 



228  Formation, The Catholic Priesthood and The Modern Age 

 

sense of personal responsibility of the priest (which thanks to his 

initial formation tends to be very high), and to his free will, the 

Church has to have a way to get assurance that he is taking this 

seriously, as what negatively affects an individual priest reflects 

poorly on the corporate identity of the Church in a variety of ways. 

So, the other agents of on-going formation can assist the priest in this 

regard.  

This is why the Bishop has to receive regular updates from the 

Directorate of On-going Formation and to pay close attention to those 

who may not be pulling their weight, as this could be an indicator of 

other deep-seated issues. The Bishop should not hesitate to raise this 

matter with his priests during pastoral visits and other encounters, as 

this will provide rich feedback from the priests’ point of view, which 
can, in turn, facilitate the further improvement of the existing 

programmes.  

The Presbyterium shares a special relationship with 

themselves. “In all the aspects of priestly existence, there appear 

particular bonds of apostolic charity, of ministry and of fraternity, 

which serve as the foundation of the reciprocal help that priests give 

each other. It is to be hoped that co-operation among all priests should 

grow and develop as regards their spiritual and human life, as well as 

their ministerial service. The help which must be given to priests in 

this field can find support in the different priestly associations which 

tend to form a truly diocesan spirituality”.24 Priests should encourage 

one another to apply themselves to the programmes that can help 

them make considerable progress in becoming other Christ, as it is 

often the case that they will be the first to discern when a brother 

priest is in difficulty.  

In addition, the family of the priest should be made aware of 

their responsibility to journey along with their brother priest, with the 

same prayerfulness and joy that they demonstrated during his initial 

formation25. We have already highlighted the novelty of the stress of 

the family of the priest as one of the Agents of his on-going 

formation. This has to be put in practical terms in the way they assist 

their son and brother in striving to become a good and holy priest. 

One clear way to assist him is not making undue financial demands 

on him that could distract him from his purpose.  

Furthermore, experts in Seminary formation have to be 

incorporated into Diocesan Programmes of On-going Formation. This 



On-Going Formation of Priests: New Approaches ...     229 
 

 

 

can be advantageous in two ways; firstly, through their interface with 

priests in the field, they will be able to identify areas of initial 

formation that can be improved upon, from the standpoint of the lived 

experiences of priests. Additionally, they are in a good position to 

play a mentorship role to the priests, and to use the repertoire of their 

experiences to identify the connectedness between lapses in seminary 

formation and priestly life, and proffer solutions to the priests.  

 

Flipping The Pyramid Of Emphasis: As we tried to establish much 

earlier in this work, On-going Formation tends to be identified with 

further studies. Also, extant programmes in Diocese stress more on 

the intellectual and pastoral aspects, while there are already regular 

activities that cater for the spiritual aspect of the priest’s formation. 
The Human Formation does not have these sorts of programmes in 

the Dioceses, and should we continue like this without any 

intervention, then it would remain de-emphasized. Thus, there is an 

urgent need to flip the pyramid of emphasis as far as on-going 

formation is concerned, so that the human aspect gets the needed 

attention and pride of place.  

In real sense, the Human aspect of on-going formation should 

come first in terms of emphasis. Pastores Dabo Vobis maintains that; 

Fuller development is first required in the human 

aspect of priestly formation. Through his daily contact 

with people, his sharing in their daily lives, the priest 

needs to develop and sharpen his human sensitivity so 

as to understand more clearly their needs, respond to 

their demands, perceive their unvoiced questions and 

share the hopes and expectations, the joys and burdens 

which are part of life: Thus he will be able to meet 

and enter into dialogue with all people. In particular, 

through coming to know and share, through making 

his own the human experience or suffering in its many 

different manifestations, from poverty to illness, from 

rejection to ignorance, loneliness and material or 

moral poverty, the priest can cultivate his own 

humanity and make it all the more genuine and clearly 



230  Formation, The Catholic Priesthood and The Modern Age 

 

apparent by his increasingly ardent love for his fellow 

men and women. 26 
 

It is when the priest is a better person that he can be a better Christian, 

and then more fully realize his identity as a close disciple of Jesus and 

a minister of the sacraments within the Body of Christ. This is why 

his Human formation, which is a life-long affair, cannot be over-

emphasized. The goal, as the same document puts it, is that “…the 

People of God should be able to say about the priest, who has 

increasingly matured in human sensitivity, something similar to what 

we read about Jesus in the letter to the Hebrews: "For we have not a 

high priest who is unable to sympathize with our weaknesses, but one 

who in every respect has been tempted as we are, yet without sinning" 

(Heb. 4:15). 27 

In their Basic Plan for the On-going Formation of Priests, the 

USCCB states that a genuine Human Formation has to stress on the 

improvement of the Priest’s capacity to communicate and his capacity 
for communion; care for the physical body to maintain a healthy and 

invested life, integration of human sexuality and contact with culture. 

As regards specific ways of realizing this, it provides that; 

The specific means include events, resources, and 

programmes. For example, human formation, as we 

have described it, can sometimes occur through a one-

to-one dialogue of friendship. At times, professional 

counselling can appropriately and effectively address 

human growth issues for priests. It need not be 

reserved, as unfortunately, it is in the perceptions of 

some, for the treating of illness. Professionally 

facilitated groups that focus on interpersonal 

dynamics can be effective instruments of human 

formation. Similarly, the human formation can happen 

in the context of feedback, when individuals are 

helped to see and appreciate their impact in various 

situations so that they can learn from that knowledge 

and confirm what is good and change what is less 

opportune. Programmes of periodic review and 

assessment are useful feedback mechanisms. As we 

have described it, the human formation has a direct, 

personal, and experiential dimension. Studies can also 



On-Going Formation of Priests: New Approaches ...     231 
 

 

 

foster human formation for priests. An intellectual 

component in human formation enables priests to 

understand themselves and others better. Certain 

courses, seminars, workshops, or directed readings 

could advance the human formation of priests. 28 
 

In an ideal situation, even if there is no other programme of on-going 

formation in a Diocese, due to the importance of the human aspect, 

then the activities listed above have to be running in the typical 

Diocese. Bishops, given their position in the Church, have to make 

sure that Human formation comes first before the other aspects, to 

guarantee that the goals of on-going formation as a whole are 

realized. It is when the priest is truly human, that he can be more 

holy, an excellent pastor, and a scholar.  

 

Conclusion:  
It is often said that there is no small vulture. This is with reference to 

the fact that all vultures are bald, even the newborn among them. And 

this saying is often used in discussions involving newly 

ordained/young priests. I was a beneficiary of the saying too, and I 

choose the word ‘beneficiary’, because in the context of the 
discussion then, the saying was meant to boost my morale after some 

loving parishioners pointed out my error to me in a particular pastoral 

situation. Interestingly, they went on to say that they understood why 

I made the error, and they trust that a few years down the line, I will 

not be making such mistakes anymore.   

It is true that there is no small vulture, but there certainly are 

inexperienced vultures, who despite their baldness, unless they 

continue their training under the more experienced ones, they would 

not get the tools needed to become the best possible vultures they 

could be. The on-going formation of priests is that indispensable 

mechanism that will help a priest to fully actualize the gamut of 

potentialities that are in him after he has assumed the priestly identity 

with sacred ordination. It is our opinion that this aspect of the life of 

the Church demands closer attention, and the new approaches we 

have suggested above will go a long way in ensuring that this is the 

case.  



232  Formation, The Catholic Priesthood and The Modern Age 

 

Endnotes 
                                                           

1
 In this paper, we will use the terms Post-Seminary Formation, On-going 

Formation and Permanent Formation of Priests synonymously.  
2 Benedict XVI, Motu Proprio Ministrorum Institutio, 16th January, 2013.  
3 Congregation for the Clergy, Ratio Fundamentalis Institutionis Sacerdotalis, 

8th December 2016, No 80 
4 Congregation for the Clergy, The Directory on the Ministry and Life of Priests, 

Vatican City, 1994, Nos 73 & 74.  
5 John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, 25th 

March, 1992, No, 71 
6 Eneke the bird, as we read in Chinua Achebe’s Things Fall Apart said that 

‘since hunters have learnt to shoot without missing, I too have learnt to fly 

without perching”.  
7 United States Catholic Bishops, Basic Plan for the On-going Formation of 

Priests, 2001, General Description.  
8 Ibid 
9 What we will offer here is the fruit of participant observation of the Author, as 

a member of a Diocese, as well having carried out informal investigations into 

what also obtains in Benin City Archdiocese, and the Catholic Diocese of Auchi. 

These three Dioceses, which are in Edo State, Nigeria, constitute the ‘immediate 
environment’ referred to in the paper. While a more scientific study will offer 
deeper insights into the issues raised above, we do not reasonably expect it to 

have results that are completely different from the picture we will try to paint in 

this effort.  
10 In drawing up these four categories, we are drawing largely from the 

USCCB’s Basic Plan for the On-going Formation of Priests.  
11

 See Nos 78 & 79 
12 USCCB, Ibid, No N. 

 
13 John Paul II, ibid, No 78 
14 Ibid, No 79 
15 We read in Can. 276 §1. In leading their lives, clerics are bound in a special 

way to pursue holiness since, having been consecrated to God by a new title in 

the reception of orders, they are dispensers of the mysteries of God in the 

service of His people. 

§2. In order to be able to pursue this perfection: 

4/ they are equally bound to make time for spiritual retreats according to the 

prescripts of particular law; 
16 Congregation for the Clergy, Ibid, No 80 
17 Congregation for Bishops, Directory for the Pastoral Ministry of Bishops 

Apostolorum Successores, Libreria Editrice Vaticana, Citta del Vaticano, No 75 

(emphasis added) 
18 John Paul II, Ibid, No 65 



On-Going Formation of Priests: New Approaches ...     233 
 

 

 

                                                                                                                                  
19 No 89 
20 USCCB, Ibid,  No N 
21 Ibid, No I  
22 USCCB, Ibid, No N 
23 https://www.merriam-webster.com/dictionary/accountability (Last visit 4th 

September, 2019) 
24 Congregation for the Clergy, Ibid,  No 88 
25 The Bishop may choose to devote a part of the Homily during priestly 

ordinations and Chrism masses to encourage the families of priests in this 

regard.  
26 John Paul II, Ibid, No 72 
27 John Paul II, Ibid, No 72 
28 USCCB, Ibid,  No J 


