148 

11 

HARNESSING OUR RESOURCES FOR THE 

FORMATION OF SEMINARIANS TO THE 

PRIESTHOOD IN THE POST-MODERN AGE 
 

Peter EGBE, Ph.D 
St. Albert the Great Major Seminary, Idowu-Offonran 

Abeokuta, Ogun State. 
revfrabu2003@yahoo.co.uk 

 
Abstract 
Formation is a divine assignment and those involved in it must be 
conscious of the gravity of its demands. No one forms another whosale 
and no one forms himself all alone. Education is a systematic effort 
between a superior and an inferior, between a mentor and a mentored. 
Education environment is an academy of individuals with at least a 
vision. It is a mission to give birth to another through the process of 
intellectual midwifery to use the words of Plato. Its content is a heritage 
based on set values that humanise and imbued the individual with the 
character adequate and noble for a set goal. It is harnessing available 
resources to realise a personality immersed in a world that is 
experiencing exponential growth in technology, but with less capacity of 
an authentic integration of the true and needed values. 
The human person is entangled in the drive to know and improve the 
self, even unconsciously so as to be able to rule one’s life and possibly 
dominate others. But since culture regulates this drive and direct human 
affairs; information becomes both a possession and a heritage. It is about 
character building and a journey of an entire life of a person in society in 
diverse engagements. 
This project seeks to draw attention to the fact that the present 
circumstance requires a re-evaluation of the system of formation; not 
just in the seminary but a far-reaching endeavour in the light of a world 
that is redefining anthropology. It calls for a more rigorous incarnation of 
the ever-relevant resources of the church and especially the recent 
document on the formation of candidates to the catholic priesthood. 
 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    149 

Keywords: Formation, Seminarian, Priesthood, Education, Information, 
Seminary. 
 
Introduction 
I am constrained to say that no one forms another whosale and no one 
forms himself all alone. Education is a systematic effort between a 
superior and an inferior, between a mentor and a mentored. Education 
environment is an academy of individuals with at least a vision. It is a 
mission to give birth to another through the process of intellectual 
“midwifery” to use the word of Plato. In the words of Edith Stein, 
“Education is not an external possession of learning but rather the gestalt 
which the human personality assumes under the influence of manifold external 
forces,…”1 In relation to this claim she further opined that: 
The first fundamental formation happens in the soul. Just as an inner form 
resides in the seed of plants, an invisible force making the fir tree shoot up 
here and beech there, there is in this way an inner mold set in human 
beings which urges the evolution into a certain direction and works 
towards a certain gestalt in blind singleness of purpose, that of personality 
which is mature, fully developed, and uniquely individual.2 

The drive to know and improve oneself is one that the human 
person is entangled with and even unconsciously so as to be able to rule 
one’s life and possibly dominate others. But since culture regulates this 
drive and direct human affairs, information becomes both a possession 
and a heritage. It is about character building and a journey of an entire 
life of a person in society in diverse engagements. 
 
The Theoretical Foundation of the Choice of Topic 
The theoretical background to this presentation is the latest official 
document released by the Vatican for the formation of candidates to the 
celibate Catholic priesthood. In the mind of the Church; “The 
intellectual formation of candidates for the priesthood finds its specific 
justification in the very nature of the ordained ministry, and the 
challenge of the ‘new evangelization’ to which our lord is calling the 
Church …”3 Added to this is the overall formation activities ranging 
from academic and cultural dimensions. 

Moreover, it should be emphasised that the intellectual 
dimension, with the prescribed study of philosophy and theology, is not 
the only factor to be considered when evaluating the journey completed 
by the seminarian in each stage, and the progress that has been made. 
Rather the overall discernment by the formators regarding all aspects of 
formation will allow only those seminarians to pass on to the next stage 
who, in addition to having passed the necessary exams, have reached the 
level of the human and vocational maturity required for each stage.4 



150 Formation of the Human Person in the 21st Century 

The above citations summarize the aim of this paper as the 
human, spiritual, intellectual and cultural formation of seminarian in the 
Western region and elsewhere in Nigeria. I will try as much as possible 
to pay attention to the new document on formation and harness the 
possibility of a daring audacity for credible reasons. I wish to, in 
particular, emphasise the integral link between our various disciplines 
and then ask for a concerted effort among all to pursue a synthetic 
formation. This will demand a lot of sacrifice from all of us formators, to 
create a harmony of knowledge in view of a wholistic education that 
makes gentlemen and men of the church. 

The simple rationale for this approach can be stated thus: “To 
ensure adequate intellectual formation of future priests, all disciplines 
must be taught in such a way as to make their intimate connection stand 
out clearly, avoiding fragmentation.”5 This poses a challenge to all 
formators who should see their duty as a sacred function and 
humanitarian service to the world in the church. Humans learn by 
fragments, but care must be taken not to yield to the modern tendency to 
fragmentation. “Philosophy [and indeed all disciplines] can reflect the 
fragment nature of the human ability to acquire knowledge; but when it 
leads to fragmentation of knowledge it becomes inimical to its well-
being…”6, and might not augur well for evangelization. 

The last two quotes are not just good for the envisaged purpose 
of priestly formation of seminarians to the Catholic Celibate priesthood; 
it is also recommended in my opinion as the quintessential requirement 
for training in any well-founded society of human dignity. It is also 
crucial to the success and failure of any future endeavour that merits 
integrity not only in a religious institution in the 21st century. Is it 
possible to attain such a system in our world today? The answer is no 
and yes. No because, if things continue the way they are now, this will be 
a mirage. Yes because, the only thing it takes is a conscious and honest 
decision by all stake-holders to make a difference. 
 
The State of Things at the Moment: 
Everything that is known about order, prognosis and prognostications is 
giving way to chaos, irascibility, uncertainty, rashness and populism. 
There is a new world order that is emerging in the history of humanity. 
The world is at a crossroad. Capitalism in my opinion has not satisfied 
the yearnings created at its advent. So, it is becoming more compelling to 
agree with those who claim that capitalism has failed and there is no 
certainty of what comes next. The western world is labouring under the 
yoke of self-imposed scourge that is inflicted by liberalism, unrestrained 
licentiousness and over-ambitious hedonism. The East block is surging 
and a new partitioning of the world is crystallizing. Here Africa is 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    151 

experiencing a metamorphosis that is not clear-cut (this is an issue for 
another research). A region that has been and represented as a figure of 
endless battle ground for new and potential powers. All known 
symptoms of a revolution are whimsically present and what emerges 
from this new interregnum is the problematic that researchers have to 
deal with and all well-meaning institutions have to follow with keen 
interest. The world is hungry and confused, but there is no political fore-
sight to the direction that will lead to a more cohesive globe and a safer 
life. 

Mechanical development is taking a Dionysian trend in 
technological and digital advancements, but the sophistication needed by 
the human mind to handle the teleological complexity that it requires is 
not equipageous. There is a lop-sidedness that calls for attention. 
“At…times we have our talks and end up not implementing anything to 
the disappointment of millions and millions of people around the world 
who look up to this body to provide leadership in a world that is 
constantly oscillating between advancement and doom.”7 This statement 
reveals a hypocrisy that is discernible in global politics and its 
complication in an already exacerbated world. 
 
Stating the Problem of the Present 
Why is this paper a product of curiosity and concern about the reality of 
the moment? Your guesses can be as good as and even sometimes better 
than my own. The reason this is true is that there is a subtle but obvious 
fact of mediocrity and indolence in the world today. The human capacity 
to know has been broadened in all ramifications. There are great 
achievements in infrastructural development in terms of technologies for 
industrial and food productions, but the quality of integral life has not 
been attained comparatively in its welfare and safety. 

We live in a time of extraordinary opportunity. Breakthrough in 
science, technology, and medicine are curing illnesses and solving 
problems that prior generations thought impossible to solve. But each 
day also brings news of growing dangers that threaten everything we 
cherish and value. Terrorists and extremists have gathered strength and 
spread to every region of the planet. Rogue regimes represented in this 
body not only support terrorists but threaten other nations and their own 
people with the most destructive weapons known to humanity.8 

There are so many meanings one can draw from such statement 
above and many other presentations during the same assembly. But the 
question is, if every leader is aware of the difficulty and threat of the time 
and knows how inimical it is to human progress and the crucial peace 
that has become more of illusion than a mirage; what is missing? One 



152 Formation of the Human Person in the 21st Century 

can imagine that there is need for honest dialogue among leaders and 
leaders among their people. 

 
The Seminary and Seminarians 
To state this problem and its extension one needs to look at the 
problematic from various points of reference. Since our focus is the 
formation of young men for the purpose of ministerial priestly life; it 
will be right to be specific. The problems highlighted above are not just 
reverberating only in the political arena, but they are widely diffused in 
all facets of human life. The seminary is not exempt in this beleaguering 
and odious world order paradoxically orchestrated by science. 
Science provides the foundation and marks the development of 
hierarchic power. Science is but one of the forms of knowledge, yet it 
exists today in a manner that makes all other forms of knowledge look 
insignificant, of little value or even harmful. One of the features of 
today’s science is the possibility to obtain high-level knowledge in 
universities. What you can’t learn at the university is not scientific; at best 
– it can be made scientific.9 

Today, there is so much information that no one bothers about 
retention of information. There is hardly any need for profundity. This 
is a scourge of Secularism aided by pragmatism which has made depth 
and rigour of inquiry anachronistic and abhorrent to the vast majority. 
The seminary and seminarians are not insulated against such pretexts. 

The word “seminary” is from the Latin word Seminarium, which 
means plots where plants are raised from seeds. A garden where seeds are 
nurtured and nourished to grow, become strong and bear fruits. It means 
breeding ground. When this is used in reference to the priesthood, it 
means breeding ground for priests. It means in my opinion an academy 
as in the most ancient available record of the Socratic peripatetic school 
and the rabbinic school of discipleship. A seminarian is usually a male 
member of the faithful (who ought to be baptized and confirmed), who 
feels called and presents himself or is presented for training as priest. He 
is then accompanied by those with requisite competence. 

And so pastoral formation certainly cannot be reduced to a mere 
apprenticeship, aiming to make the candidate familiar with some pastoral 
techniques. The seminary which educates must seek really and truly to 
initiate the candidate into the sensitivity of being a shepherd, in the 
conscious and mature assumption of his responsibilities, in the interior 
habit of evaluating problems and establishing priorities and looking for 
solutions on the basis of honest motivations of faith and according to the 
theological demands inherent in pastoral work. Thanks to an initial and 
gradual experience of ministry, future priests will be able to be inserted 
into the living pastoral tradition of their particular church. They will 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    153 

learn to open the horizon of their mind and heart to the missionary 
dimension of the Church's life. They will get practice in some initial 
forms of cooperation with one another and with the priests alongside 
whom they will be sent to work. These priests have a considerably 
important role, in union with the seminary program, in showing the 
candidates how they should go about pastoral work.10 

The critical nature of the programme of formation is outlined in 
the above citation and one can only call the attention of all concerned to 
reflect sincerely on them so as to be able to truly fulfil the task of 
formation. 

One major issue that constitute and could continue to be a 
problem in formation is the apathy of Seminarians. The apathy of 
Seminarians here means a general attitude prevalent among seminarians 
towards the various levels of formation. In retrospect, I am forced most 
of the time to question myself about motive when I see the rate of 
shallowness among young men who present themselves for formation to 
the priesthood. One is further concerned by a disposition of 
dismissiveness. Here seminarians rather than pay attention to the critical 
parts of formation; that is aspiration to heroism, they settle for 
mediocrity and materialism. What is more? In many cases, rather than 
take instructions and obey them by executing them, there is a general 
attitude of negotiation of what seminarians choose to do rather than obey 
and carry out instructions. To cap it all, what seminarians in the major 
part engage in nowadays is to resort to what they refer to as “psyching” 
the formators and priests in their Dioceses to make their way to the 
priesthood. Many have succeeded in this and they are in the field of 
ministry. These are disturbing trends. 
 
Concerns from the Above/Tendency 
One of the gravest concerns of today is the fact that for the majority of 
those trained in the seminary probably believe that the priesthood is the 
point of arrival. In the ordinary sense, the seminary is the nursery where 
the seed of the vocation is nurtured and come to maturity. The actual 
application of the self to the work only begins at ordination. In the major 
part, from parish experience and the opportunity of having to teach in 
two seminaries, it is a strong opinion of this paper that many seminarians 
get retired as soon as they are ordained. From personal experience and 
from pastors of souls, one can only conclude that personal entertainment 
in seeking pleasure most of the time take the energy or attention of many 
young priests. This is because for such people, the priesthood is the point 
of arrival instead of the beginning of the call to service. For the 
seminarian, the seminary ought to be a place of dreams and aspiration to 
self-immersion in the work of saving souls. Instead, the seminarian sees 



154 Formation of the Human Person in the 21st Century 

the ordination as the end of suffering and sacrifice and the beginning of 
enjoyment having conquered. Here ordination becomes an achievement 
rather than an opportunity. At the end of the day, there is a suspicion that 
the aim of the church is contrived from the beginning. 

Each seminarian is the protagonist of his own formation...and is 
called to a journey of ongoing growth in the human, spiritual, 
intellectual and pastoral areas, taking into account of his own personal 
and family background. Seminarians are likewise responsible for 
establishing and maintaining a climate of formation that is consistent 
with the values of the Gospels11 

Very often the problems that arise can be numerous: in common 
experience, we have candidates who seem to respond and present 
themselves for formation who do not really wholeheartedly submit to 
formation. Some also come into the seminary with a disposition that 
make it impossible for the process of the formation to be authentic and 
fruitful. Cases abound in parishes and dioceses where seminarians who 
were highly esteemed in the seminary for discipline and maturity turn to 
have pretended all through their formation process only to reveal their 
true colours after ordination. Some seminarians are also caught in the 
web of the confusion between the principles of their life in the seminary 
and the remarkable difference it comes to experience in the parish 
setting. What could be done to bridge the gaps between the authentic life 
that the call of the gospel demands on the individual and the reality of 
the personal experience and his environmental influences? The answer is 
a structural one. All stake holders are to be diligent in the discharge of 
their duties from the family to the parish community and the seminary. 
It will be the responsibility of the individual seminarian to be honest in 
the search for God and the direction of such a hunger for God in the 
right direction 
 
Educational System 
Another problematic that I wish to highlight here is the educational 
systems world-over. Technology with all its beautiful results ought to be 
at the service of the human person. This is visible in many instances of 
our world events. But it is also true that technological advancement has 
led to a laziness that makes rigorous engagement of the human mind a 
waste of time and obsolete practice as we now have technological 
elements that can live our lives for us. At the same time and ironically 
too, we witness how different groups are organizing different 
programmes of natural brain engagement in complex calculus and 
rewards awarded to those who distinguish themselves. These, point to 
serious issues of confusion as a result of a misguided use of human 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    155 

capacity in technological investigations. Do we have to make people lazy 
by relying on robots even when they are not needed to lives? 
 
The Nigerian experience? 
In the ordinary sense the above problem is true, but as if it were not 
enough; the decadence of such technological obscurity is further 
compounded by the inept tradition of penury in the Nigerian society. 
The statement of the Catholic Bishop’s Conference of Nigeria after their 
second plenary session in a Communiqué, has the following: “The 
inability of Government to address the inequitable situation in the 
country has provided breeding ground for violent reactions, protest and 
agitations, which exploit the grievances of different segments of the 
country.”12 As member of the comity of nations and actors in a world 
that is becoming more and more a village, we are left with the refuse of 
technological advancement at the ‘admiration’ of those who reap the 
dividends of the victory of the human spirit over the natural world. The 
major part of ills like the one highlighted here is the lack of targeted 
educational programme, be it in the theoretical background and in its 
practical implementation. 

There is a challenge here and it is again global. In the theoretical 
world today, science and its method tend to redirect “technology” in a 
way that the aim of every human endeavour rather than seek the 
Supreme Good which is the hallmark of every particular goal now 
descends to seeking exclusive individual fragments. The negligence of a 
broader inquiry either by way of induction or deduction becomes the 
bane of illusive contentment and empty happiness. Utility and 
immediate satisfaction and the empty pragmatic dogmatism have driven 
the taste of the majority of people. This in itself is transgression of 
science that has led to the yarning gap between the Dionysian progress in 
mechanical science and the poverty of the fruitfulness of human 
satisfaction in the midst of the blessings of the earth. “The headlong 
development of the world and a keener awareness of existing inequalities 
make for the creation and aggravation of differences and imbalances.”13 
This imbalance is the result of an increasing fragmenting bifurcation of 
reality into scientific and metaphysical. This is a condition that arises 
from the deep-seated crisis in the human person. “The dichotomy 
affecting the modern world is, in fact, a symptom of the deeper 
dichotomy that is in the human person himself. He is the meeting point 
of many conflicting forces.”14 

 
Consequences 
The symptoms of the above depravity of the human spirit are obvious to 
a reasonable mind. Today more than ever before, human hunger for 



156 Formation of the Human Person in the 21st Century 

peace and fulfilment is plenty and the helplessness of institutions as a 
result of this failure is aplenty. All these point to the fact of failure in the 
society. One basic fact that plagues the globe today is instability. 

The next point about the problems the world face is the failure 
of Capitalism. This is linked with the political exigencies of our time. 
The political terrain is volatile and chaotic. The result of all these 
encumbrances and the role they play in human psychology is clear. 
There is a high degree of fear and vulnerability which has given rise to 
pseudo-populism. What can one hold? We can conveniently assert that 
the utopic promise of inexistent paradise appeals easily to the 
malnourished and disgruntled populace. The level of unpredictability of 
the world politics that our world has known is a clear case of the rot in 
the human mind that manifests itself in the various ways of our present 
predicament. 

The above analysis is simply a red signal in our society today. 
The least consequence of indifference is only a compound of 
accumulated disaster. Among them are some of the current world affairs. 
In the world today, terrorism is a part of every household preoccupation 
and the scourge of civil society. Since human wants are “insatiable” as the 
economic principle states, to use Adams Smith resources. The world is 
only at an elementary stage of wickedness and eventually nihilism. What 
substantiates this position is the fact that because man is naturally proud 
and power driven, he can descend low to bestiality to prove his capacity. 
Today we are grappling with a nuclearized North Korea. We have the 
power and exotic ego-driven president in the oval office in the United 
States of America. Europe is going through a new metamorphosis with 
Brexit. The middle East is only becoming more and more unreachable 
and the hope of a solution of a better region with Arab-spring is only so 
far, a mirage. What about communist China? With its new infiltration 
and ubiquity in the globe. Where will Africa be left at the end of the 
current new order? 
 
What can be done? 
These are worrisome indices and to the fickle mind a sign of 
hopelessness. But the choice we have to make is inescapable. If we refuse 
to take the necessary though radical decision, we will be worse of. The 
decision we need to take is to be well equipped to face a new world order 
and become active players in a post-modern world. The Church has and 
continues to make available opportunities and resources to her members 
to be well-equipped to engage the world for the good of the human 
person and the good of the universe. 

The Church as a mother is under an obligation, therefore, to 
provide for its children an education by virtue of which their whole lives 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    157 

may be inspired by the spirit of Christ. At the same time it will offer its 
assistance to all people for the promotion of a well-balanced perfection of 
the human personality, for the good of society in this world and for the 
development of a world more worthy of man.15 

To stress this further, the Pope in his Encyclical Laudato Si, emphasises 
that: 

We are always capable of going out of ourselves towards 
the other. Unless we do this, other creature will not be 
recognized for their true worth; we are unconcerned 
about caring for things for the sake of others; we fail to 
set limits on ourselves in order to avoid the suffering of 
others or the deterioration of our surroundings. 
Disinterested concern for others, and the rejection of 
every form of self-centredness and self-absorption, are 
essential if we truly wish to care for our brothers and 
sisters and for the natural environment…16 
The problem most of the time is that it is one thing to have the 

opportunity and another to know and make responsible use of it. Here 
the words of Etienne Gilson become crucial. 
As knowing being, man is able to distinguish between things, to be 
acquainted with their specific natures, and consequently to determine his 
own attitude toward things after his own knowledge of what they are. 
Now to be not determined by things but regulated by one’s own 
knowledge of things is precisely what we call to be free.”17 

This is not a task that seminarians by themselves can achieve 
alone. The need then arises for commitment that promotes a robust 
response from those who are undergoing formation and the willingness 
on the part of the formators to be selfless in responding to the demands 
of the human mind to be equipped for mission. It is the view of the new 
ration that; 

The task of the agents of formation can be defined as 
interior openness, rooted in an intense spiritual 
experience. It is aimed at constant discernment, which 
allows one to learn from life and from different 
circumstances, and to discover in them the providential 
actions of God in his Christian or priestly journey. The 
quality of the service rendered to seminarians can be 
measured from the depth of this openness, and, at the 
same time, a calm formative atmosphere in the Seminary 
depends on it18 

The extent to which the formator is open to this task will go a long way 
to enrich his own life and lead to proficiency in his task as formator. This 
is so because: 



158 Formation of the Human Person in the 21st Century 

While carrying out that mission, the formator has an 
opportunity for growth, and can discover the specific 
charism of vocational accompaniment and of priestly life 
as a call that belongs to him personally. In this way, the 
Seminary can become a school that prepares those who 
will be responsible for ongoing formation. That is to say, 
he who has been a Seminary formator acquires a 
particular sensitivity and a rich experience to be able, 
later, to assist in the ongoing formation of the Clergy.19 

There are many ways in which this programme can nurture the 
present for a future turn-around that helps to avert the impending crisis 
that the current situation of the direction of world event is moving. 
There are few things that this paper will elaborate as suggestions to help 
improve the present situation. Those in training must seek ways to apply 
themselves to the current curriculum of their formation to the extent 
that the desired ‘personal-centred’ formation (auto-formation) can be 
realized. If Seminarians can open up to the programme as it is at the 
moment; a lot can be achieved in the interim. But even at that there will 
still be a lot to be done. The new manual that the congregation 
responsible for the formation to the priesthood recently reviewed and 
distributed to houses of formation signal a need to overhaul formation 
outfit to respond to the present moment. “Whenever it may prove 
necessary to make changes to the previously approved Ratio Nationalis, 
due to new or unexpected developments, the text may be amended by 
seeking the further approval of the Congregation for the Clergy.”20 We 
have to, in the spirit of this new terrain of world events; prepare 
ourselves to play our noble roles in rescuing the world that is 
beleaguered by avoidable crisis. The crisis in the world is only a 
reflection of the potential of the deep-seated depravity and corruption of 
the human person. To be able to address the problem is to renew the 
vigour to heroism and turn around the present disposition of self-
enslavement to technology and make science serve the need of man and 
not make man a puppet to the work of his hands. 
 
Review of the Present Programme 
Since it is the conviction of this paper that the present programme needs 
a review and in consonance with the requirement of the Congregation 
for the formation of Clergy; there is so much to be done. Besides the 
need to respond to the universal Church, there is also another need as a 
Local Church. “Each Ratio Nationalis must also specify the stages of 
formation and the programme of studies, the objectives and their length, 
respecting the norms of universal law.”21 That means that Nigerian 
Church must quickly realise and respond now to this dual perspective: 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    159 

her immediate local needs as well as her effort at missionary activities. In 
one of my recent vacations besides the Conference that took me out of 
the Seminary before closing down for the 2017/2018 Session, I 
participated in two other conferences: one was organized by Association 
of Black Catholics in America from 6th to 9th of July. The other was 
organized by African Conference of Priests and Religious working in 
United States (ACCRUS). It was obvious that the Nigerian Church is 
ahead in the population of priests and religious among other African 
countries who are missionaries. What fascinated me is the fact that the 
American Bishops had prepared a document of integration for such 
priests and religious when they come into their country. 
 
Recommendations 
The Need to Emphasise our Values 
The world under our watch has gone more individualistic and populistic. 
Whatever interest such promote, one imagines that the dynamics of the 
present cannot be served by populism. But there is something that is 
crucial that needs to be emphasised; that is the fact of value. Value is an 
accent to the commonality of a people and the heritage they make to the 
gamut of global civilization. Although it is peculiar, it does not 
disintegrate the coalition of global alliance when it has to do with human 
solidarity. The task that humanity faces is to be conscious of and realise 
the importance of heritage and the endurance of a common experience 
even when they have to be looked at from different perspectives. This is 
a position that even some of the most fervent critics of objectivity in 
values will confirm. 

The issue is clearer now than of old, because we now have a 
more explicit standard whereby to decide what ontology a given theory 
or form of discourse is committed to: a theory is committed to those and 
only those entities to which the bound variables of the theory must be 
capable of referring in order that the affirmation made in the theory be 
true. … But utility need not imply significance, in any literal linguistic 
sense.22 

We have a common experience in which everyone is immersed. 
But our relation with the objective becomes a matter of our own 
exclusive lived-experience that colour our worldview.23 

 
1. The Value of Family and Social Ties 
One can still claim today that in Nigeria and I believe in most part of 
Africa that notwithstanding the consequence of globalization and 
western isolationism, there still exists a reasonable social bond. This is 
not just a family value, but it extends to the society. The importance of 
this point is to be able to harness this social opportunity in the selection 



160 Formation of the Human Person in the 21st Century 

of candidates to the Seminary for training as priest. The dioceses, 
Parishes and vocations directors are to emphasise ties with people and 
employ such as instrument in the process of recruitment for seminary 
training. The knowledge of the family background for instance can go a 
long way to assist the diocese in making a well-informed decision on 
who to admit or otherwise. This is a method that some congregations 
have used and it has proven to be very helpful. The tendency is to say 
those values are disappearing in our time and no one really bothers. We 
can activate such values and let the civil society learn from us. It will not 
be a novel idea, but a return to the role of the church to the society. In 
the traditional system, the formator and the formed live out a very 
intensely close relationship. Can we boast of such commitment from our 
system today? 
 
2. Document prepared or received by Local Church for 
Formation 
I am aware that there has been a document on formation in the category 
of Ratio Fundamentalis by the Nigerian Bishops’ Conference. But as I 
stand here, I have not set my eyes on such document despite all my 
efforts to acquire it. This is not the way we should go about our 
formation. What I am proposing is that, the Nigerian Church should 
prepare a document or update what is there to reflect the cruciality of 
present circumstances in the universal church and its relevance to local 
needs. 

The one and only Catholic Church subsists in the particular 
Churches. Even if formation for priesthood will normally take place in 
the context of a Diocese, or in the institutions to which the candidates 
belongs, the priestly ministry is open to the universality of the Church 
and, thus, carries within it an openness to the more pressing needs of 
other Dioceses24 

In the wake of the engagements of the Nigerian church in 
providing missionary activities to the rest, efforts should be made to 
make allowance in the formation of Seminarians who will eventually go 
for mission. This will from onset prepare everyone for the task ahead. 

 
3.  Review of Academic Programme towards Master’s Degree 
Another proposal that I am putting forward here is that our students be 
allowed to do professional courses in the relevant areas while they 
journey within these nine years only to earn first degrees. For instance, 
the University of Benin which All Saints and St. Albert are affiliated to 
has and granted opportunity to Ph.D programme in the last 
accreditation, should be a welcomed news to the Church of this region. 
The robustness of the relationship between the Seminary of All Saints 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    161 

and now St. Albert contributed to the credit-worthiness that made the 
request pass for the University. Our students can receive Masters in 
relevant areas within their time in the seminary. In fact, the former 
HOD of the Department of Philosophy in Uniben has also discussed 
this possibility with me as he guaranteed that our materials are sufficient 
with a bit of adjustment at different levels. Let us be audacious here and 
make history for the progress of the Church of our region. For instance, 
in Europe and North America candidates for the priesthood spend less 
time but graduate with a master’s degree. An upgrade of the academic 
programme will certainly be a great step forward. Besides, the new world 
order makes it mandatory even to have such a review in the programme. 
 
4. Preparation of Seminarians towards Mission outside Nigerian 
shores 
Just as I talk about the documents above, I believe our seminaries need 
some more professional touch to the training we give to Seminarians 
who become priests in our time and most of the time without any other 
training they go for missions outside the country. This will also help 
prospective formators who will come back to the seminary to teach 
others. I feel it is better to harvest when the grains are still very healthy 
and viable than to wait for them to lose all their sap. The principle of 
human formation will be enhanced if we pay more attention to particular 
area of interest and expose our seminarians to them while still in the 
seminary. The thinking might be ‘do not give them too much’ before 
they are ordained. It could even be that some might elope with such 
opportunity and the church is the looser. I think the time has come 
when we do not allow the fear of taking risk determine our decision that 
will lead to a vicious circle. We should take courageous risks and who 
knows the fruits that may come could be the solution to our problems. 
 
How to Achieve these Goals 
All these proposals need so much groundwork to be done and it will call 
for heavy financial commitment. Here, there are at least three groups 
that must be battle-ready: The people of God– lay-faithful, the formators 
and the Bishops who are proprietors of the seminary. The people of God 
are already doing a lot. But it is not possible to reach the state of 
equilibrium when it comes to commitment to the training of 
seminarians to the priesthood. It is also my conviction that if there were 
laudable project by the Nigerian church, the likelihood is there that our 
people will be up to the task of rising to the occasion.25 

On the part of the formators, we must be ready to step-up our 
effort to give more so as to be able to meet the need of the requirement 
that this new programme as proposed will be successful. In the same 



162 Formation of the Human Person in the 21st Century 

vein, I address myself to those who collaborate with us in this task to 
help us with suggestions and resources needed to make this a reality and 
a pride to them. I am pleased that our Mother Institution on the 
academic part of formation is here represented. Furthermore, all our 
lecturers from the different institutions including the University of 
Benin also will agree with me that our students put in so much that our 
proposal is not overambitious. 

The next is the proprietors; our Bishops need to constantly keep 
in view and respond consequently to the new world order. Seminarians 
today must be well prepared to face the challenges of the new 
evangelization which the pope refers to and required the bishops to do 
something urgently to address the issue. “While safeguarding the 
authority of the Diocesan Bishop, the Ratio Nationalis seeks to harmonise 
the priestly formation across the country, in this way facilitating dialogue 
between bishops and formators, to the benefit of both seminarians and 
seminaries.”26 This is the rationale behind the Joint Seminaries 
Commission meetings and the various Governing Councils. These are 
veritable organs, but there is need to give them more lease of life in the 
wake of present circumstances. The Pope further stresses this point. 

Seminarians should receive a more extensive interdisciplinary, 
and not merely doctrinal, formation in the areas of engagement and 
marriage. Their training does not always allow them to explore their own 
psychological and affective background and experiences. Some come 
from troubled families, with absent parents and a lack of emotional 
stability. There is a need to ensure that the formation process can enable 
them to attain the maturity and psychological balance needed for their 
future ministry. Family bonds are essential for reinforcing healthy self-
esteem. It is important for families to be part of the seminary process and 
priestly life, since they help to reaffirm these and to keep them well 
grounded in reality. It is helpful for seminarians to combine time in the 
seminary with time spent in parishes. There they can have greater 
contact with the concrete realities of family life, since in their future 
ministry they will largely be dealing with families. “The presence of lay 
people, families and especially the presence of women in priestly 
formation, promotes an appreciation of the diversity and 
complementarity of the different vocations in the Church27 

There is also need for a National body to coordinate the activities 
of the seminaries on a regular and active basis. 
 
Prospects 
Nigerians are already making the nation and church proud abroad. My 
visit to US and participation in the conferences referred to above give me 
a first-hand experience to testify to the wealth of our Nation. 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    163 

Maximizing the gains of what we have and adding a bit of flavour to our 
present system will only put us at a comfortable position. This I believe 
because, as good and interesting the stories I heard during my sojourn in 
America, it was clear too that there are cases of casualties as a result of 
adjustment problems. A review of what is there and a conscious creation 
of a column for such programmes in the Seminary will go a long way to 
bettering the chances of good adjustment experience for our seminarians 
and their readiness to face the work of evangelization at home and abroad 
as missionaries. There is already a programme of re-entering after a 
period of missionary activities by Nigerian priests and religious. It will be 
appropriate to also have a programme of exit for such prospective 
missionaries. What might be useful is teaching the candidates for the 
priesthood the need to understand the various cultures of people in 
different continents and cultural experiences. 
 
Conclusion 
Permit me take a clue from the words of Pastores Dabo Vobis once again. 
… that in the face of crisis of priestly vocations ‘the first answer which 
the Church gives lies in a total act of faith in the Holy Spirit. We are 
deeply convinced that this trusting abandonment will not disappoint if 
we remain faithful to the graces we have received.’ To remain faithful to 
the grace received! This gift of God does not cancel human freedom; 
instead it gives rise to freedom, develops freedom and demands 
freedom.28 
Besides, therefore, all of us need to open our hearts to decision that will 
help build on the progress the Church has made in the training of her 
candidates to the priesthood 
 
Endnotes 
1. Edith Stein, Collected Works; Woman 2. P. 130 

2. Ibid, 130. 

3. Pastores Dabo Vobis, no. 51…. 

4. New Ratio Fundamentalis Institutionis Sacredotalis P. 10 

5. New Ratio Fundamentalis Institutionis Sacredotalis P. 97 

6. Peter EGBE, Harmony A Philosophical Investigation, From Phenomenology to 

Metaphysics, Rome, 2008. 26. 

7. UNO President Muhammadu Buhari’s Speech at the UN General Assembly, 

8. Citymirrornews.com/index.php2017/09/19; consulted on the 3rd of October, 

2017. 
9. Remarks by President Trump to the 72nd Session of the United Nations General 

Assembly. United Nations New York, www.whitehouse.gove/the-press-

office/2017/09/19; consulted on the 3rd of October, 2017. 



164 Formation of the Human Person in the 21st Century 

10. Maija Kule et.al., ed. Dilema of Values and Contemporary Life-world, Latvia-Riga, 

2007. 37 

11. Pastores Dabo Vobis. 58 

12. New Ratio Fungamentalis, no. 130 

13. A Communique issued at the End of Second Plenary Meeting of the Catholic 

Bishop’s Conference of Nigeria 

14. (CBCN) at St. Charles Borromeo Pastoral Centre, Jalingo, Taraba State, 7-15 

September, 2017 
15. Gaudium et Spes, 7 December, 1965. No. 8. 

16. Gaudium et Spes, 7 December, 1965. No. 10 

17. Vat. II., Gravissimum Educationis, 28th Oct. 1965. No. 3 

18. Laudato Sí 

19. Etienne Gilson, God and Philosophy, Yale Nota Bene Copy, 2002, P.21]. 

20. The New Ratio, no. 152. 

21. Ibid. 

22. Ibid no. 3 & 8. 

23. Ratio Fundamentalis no 7 

24. Willard Van Orman Quine, From a Logical Point of View, Harvard University 

Press, Cambridge, Massachusetts, 2003. 13-15. 

25. Donald Davidson, Subjective, Intersubjective, Objective, Oxford University Press, 

New York, 2009. 84-88. 

26. Ratio Fundamentalis no. 126 

27. Pastores Dabo Vobis. No. 68. 

28. New Ratio, p. 16. No. 6. 

29. Amoris Laetitia 203. 

30. Pastores Dabo Vobis, no. 1