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Decree on

Priestly

Training



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in 2016

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Decree on

Priestly Training

This booklet is the text of an English translation relayed from Vatican

City to the Press Department of the National Catholic Welfare Con-

ference, Washington, D.C.

PRINTED IN THE U.S.A.
BY OUR SUNDAY VISITOR INC.
HUNTINGTON, INDIANA 46750

611





Decree on Priestly Training
HOLLOWING is an English translation of the text of the

Second Vatican Council’s decree on Priestly Training, pro-
claimed by Pope Paul VI on Oct. 28, 1965.

Animated by the spirit of
Christ, this sacred synod is ful-
ly aware that the desired re-
newal of the whole Church de-
pends to a great extent on the
ministry of its priests. It pro-
claims the extreme importance
of priestly training and lays
down certain basic principles by
which those regulations may be
strengthened which long use has
shown to be sound and by which
those new elements can be add-
ed which correspond to the con-
stitutions and decrees of this sa-
cred council and to the changed
conditions of our times. Because
of the very unity of the Catho-
lic priesthood this priestly
formation is necessary for all
priests, diocesan and Religious
and of every rite. Wherefore,
while these prescriptions direct-
ly concern the diocesan clergy,
they are to be appropriately
adapted to all.
I. The Program of Priestly

Training to be Undertaken
by Each Country.

1. Since only general laws
can be made where there exists
a wide variety of nations and
regions, a special “program of
priestly training” is to be un-
dertaken by each country or

rite. It must be set up by the
episcopal conferences, revised

from time to time and approved
by the Apostolic See. In this
way will the universal laws be
adapted to the particular cir-
cumstances of the times and lo-
calities so that the priestly

training will always be in tune
with the pastoral needs of those
regions in which the ministry is
to be exercised.
II. The Urgent Fostering of

Priestly Vocations.

2. The duty of fostering vo-
cations pertains to the whole
Christian community, which
should exercise it above all by
a fully Christian life. The prin-
cipal contributors to this are the

families which, animated by the
spirit of faith and love and by
the sense of duty, become a kind
of initial seminary, and the par-
ishes in whose rich life the
young people take part. Teach-
ers and all those who are in
any way in charge of the train-
ing of boys and young men, es-
pecially Catholic associations,

should carefully guide the
young people entrusted to them
so that these will recognize and
freely accept a divine vocation.

All priests especially are to

3



manifest an apostolic zeal in
fostering vocations and are to
attract the interest of youths to
the priesthood by their own life
lived in a humble and industri-
ous manner and in a happy spir-
it as well as by mutual priestly
charity and fraternal sharing of
labor.

Bishops on the other hand are
to encourage their flock to pro-
mote vocations and should be
concerned with coordinating all
forces in a united effort to this
end. As fathers, moreover, they
must assist without stint those
whom they have judged to be
called to the Lord’s work.
The effective union of the

whole people of God in foster-
ing vocations is the proper re-
sponse to the action of Divine
Providence which confers the
fitting gifts on those men di-
vinely chosen to participate in
the hierarchial priesthood of
Christ and helps them by His
grace. Moreover, this same Pro-
vidence charges the legitimate
ministers of the Church to call
forward and to consecrate with
the sign of the Holy Spirit to
the worship of God and to the
service of the Church those can-
didates whose fitness has been
acknowledged and who have
sought so great an office with
the right intention and with full
freedom.
The sacred synod commends

first of all the traditional means
of common effort, such as ur-
gent prayer, Christian penance
and a constantly more intensive

training of the faithful by
preaching, by catechetical in-
structions or by the many me-
dia of social communication that
will show forth the need, the
nature and the importance of
the priestly vocation. The synod
moreover orders that the entire
pastoral activity of fostering

vocations by methodically and
coherently planned and, with
equal prudence and zeal, fos-
tered by those organizations for
promoting vocations which, in
accord with the appropriate
pontifical documents, have al-
ready been or will be set up in
the territory of individual dio-

ceses, regions or countries. Also
no opportune aids are to be
overlooked which modern psy-
chological and sociological re-
search has brought to light.
The work of fostering voca-

tions should, in a spirit of open-
ness, transcend the limits of in-
dividual dioceses, countries, re-

ligious families and rites. Look-
ing to the needs of the univer-
sal Church it should provide aid
particularly for those regions in

which workers for the Lord’s
vineyard are being requested
more urgently.

3. In minor seminaries
erected to develop the seeds of
vocations the students should be
prepared by special religious
formation, particularly through
appropriate spiritual direction,

to follow Christ the Redeemer
with generosity of spirit and
purity of heart. Under the fa-
therly direction of the super-

4



iors, and with the proper co-
operation of the parents, their

daily routine should be in ac-
cord with the age, the character
and the stage of development of
adolescents and fully adapted to
the norms of a healthy psycho-
logy. Nor should the fitting op-
portunity be lacking for social
and cultural contacts and for
contact with one’s own family.
Moreover, whatever is decreed
in the following paragraphs
about major seminaries is also
to be adapted to the minor sem-
inary to the extent that it is in

accord with its purpose and
structure. Also, studies under-
taken by the students should be
so arranged that they can eas-
ily continue them elsewhere
should they choose a different
state of life.

With equal concern the seeds
of vocations among adolescents
and young men are also to be
fostered in those special insti-

tutes which, in accord with the
local circumstances, serve the
purpose of a minor seminary as
well as among those who are
trained in other schools or by
other educational means. Final-
ly, those institutions and other
schools initiated for those with
a belated vocation are to be
carefully developed.
III. The Setting Up of Major

Seminaries
4. Major seminaries are neces-
sary for priestly formation.
Here the entire training of the
students should be oriented to
the formation of true shepherds

of souls after the model of our
Lord Jesus Christ, teacher,
priest and shepherd. They are
therefore to be prepared for the
ministry of the word: that they
might understand even more
perfectly the revealed word of
God; that, meditating on it they
might possess it more firmly,
and that they might express it
in words and in example; for
the ministry of worship and of
sanctification: that through
their prayers and their carry-
ing out of the sacred liturgical
celebrations they might perfect
the work of salvation through
the Eucharistic sacrifice and the
sacraments; for the ministry of
the parish: that they might
know how to make Christ pres-
ent to men, Him who did not
“come to be served but to serve
and to give His life as a ransom
for many” (Mark 10:45; cf.
John 13, 12-17), and that, hav-
ing become the servants of all,
they might win over all the
more (cf. I Cor. 9, 19).

Therefore, all the forms of
training, spiritual, intellectual,

disciplinary, are to be ordered
with concerted effort toward
this pastoral end, and to attain
it all the administrators and
teachers are to work zealously
and harmoniously together,
faithfully obedient to the au-
thority of the bishop.

5. Since the training of stu-
dents depends both on wise laws
and, most of all, on qualified
educators, the administrators
and teachers of seminaries are

5



to be selected from the best
men, and are to be carefully
prepared in sound doctrine,
suitable pastoral experience and
special spiritual and pedagogi-
cal training. Institutes, there-

fore, should be set up to attain
this end. Or at least courses are
to be arranged with a proper
program, and the meetings of
seminary directors are to take
place at specified times.

Administrators, however, and
teachers must be keenly aware
of how much the success of the
students’ formation depends on
their manner of thinking and
acting. Under the rector’s lead-
ership they are to form a very
closely knit community both in
spirit and in activity and they
are to constitute among them-
selves and with the students
that kind of family that will an-
swer to the Lord’s prayer “That
they be one” (cf. John 17, 11)
and that will develop in the
students a deep joy in their own
vocation. The bishop, on the
other hand, should, with a con-
stant and loving solicitude, en-
courage those who labor in the
seminary and prove himself a
true father in Christ to the stu-
dents themselves. Finally, all
priests are to look on the sem-
inary as the heart of the diocese
and are to offer willingly their
own helpful service.

6. With watchful concern for
the age of each and for his stage
of progress an inquiry should be
made into the candidate’s pro-
per intention and freedom of

choice, into his spiritual, moral
and intellectual qualifications,
into his appropriate physical
and psychic health — taking in-
to consideration also possible

hereditary deficiencies. Also to
be considered is the ability of
the candidate to bear the priest-
ly burdens and exercise the pas-
toral offices.

In the entire process of se-

lecting and testing students,
however, a due firmness is to
be adopted, even if a deplor-
able lack of priests should ex-
ist, since God will not allow His
Church to want for ministers if
those who are worthy are pro-
moted and those not qualified
are, at an early date, guided in
a fatherly way to undertake
other tasks. The latter should
also be given sufficient direc-
tion so that, conscious of their

vocation as Christians, they
might eagerly embrace the lay
apostolate.

7. Where individual dioceses
are unable to institute their own
seminaries properly, seminaries

for many dioceses or for an en-
tire region or for a country are
to be set up and developed, so
that the sound training of the
students, which must be con-
sidered the supreme law in this
matter, can be taken care of in
a more effective manner. These
seminaries, if they are regional
or national, are to be regulated
according to directives set down
by the bishops concerned and
approved by the Apostolic See.

In these seminares, however,

6



where there are many students,
while retaining a unity of di-

rection and of scientific train-
ing, the students should be con-
veniently divided into smaller

groups so that a better provi-
sion is had for the personal
formation of each.
IV. The Careful Development

of the Spiritual Training.

8. The spiritual training
should be closely connected with
the doctrinal and pastoral, and,
with the special help of the
spiritual director, should be im-
parted in such a way that the
students might learn to live in
an intimate and unceasing un-
ion with the Father through His
Son Jesus Christ in the Holy
Spirit. Conformed to Christ the
Priest through their sacred or-
dination they should be accus-
tomed to adhere to Him as
friends, in an intimate compan-
ionship, their whole life
through. They should so live His
paschal mystery themselves that
they can initiate into it the
flock committed to them. They
should be taught to seek Christ
in the faithful meditation on
God’s word, in the active par-
ticipation in the sacred myster-
ies of the Church, especially in
the Eucharist and in the divine
office, in the bishop who sends
them and in the people to whom
they are sent, especially the
poor, the children, the sick, the
sinners and the unbelievers.
They should love and venerate
with a filial trust the most
blessed Virgin Mary, who was

given as mother to the disciple
by Christ Jesus as He was dy-
ing on the cross.
Those practices of piety that

are commended by the long us-
age of the Church should be
zealously cultivated but care

should be taken lest the spiritu-
al formation consist in them
alone or lest it develop only a

religious affectation. The stu-
dents should learn to live ac-

cording to the Gospel ideal, to
be strengthened in faith, hope
and charity, so that, in the ex-
ercise of these practices, they

may acquire the spirit of pray-
er, learn to defend and strength-
en their vocation, obtain an in-
crease of other virtues and grow
in the zeal to gain all men for
Christ.

9. The students should be so
saturated with the mystery of
the Church, especially as des-
cribed by this sacred synod,
that, bound to the Vicar of
Christ in a humble and trust-
ing charity and, once ordained
priests, adhering to their own
bishop as faithful helpers and
engaging in a common effort
with their fellow-priests, they
bear witness to that unity that
attracts men to Christ. They
should learn to take part with
a generous heart in the life of
the whole Church in accord with
what St. Augustine wrote: “to
the extent that one loves the
Church of Christ, to that extent
does he possess the Holy Spir-
it.” The students should under-
stand most clearly that they are

7



not destined for domination or
for honors but are given over
totally to the service of God and
to the pastoral ministry. With
a particular concern should they
be so formed in priestly obed-
ience, in a simple way of life
and in the spirit of self-denial
that they are accustomed to giv-
ing up willingly even those
things which are permitted but
are not expedient, and to con-
form themselves to Christ cru-
cified.

The students are to be made
clearly aware of the burdens
they will be undertaking, and
no problem of the priestly life is
to be concealed from them. This
is to be done, however, not that
they should be almost solely
concerned with the notion of
danger in their future labors,
but rather that they might be
more readily conformed to a
spiritual life that more than in
any other way is actually
strengthened by the very pas-
toral work they do.

10. Students who follow the
venerable tradition of celibacy
according to the holy and fixed
laws of their own rite are to be
educated to this state with great
care. For renouncing thereby
the companionship of marriage
for the sake of the kingdom of
heaven (cf. Matt. 19, 12), they
embrace the Lord with an un-
divided love altogether befitting
the new covenant, bear witness
to the resurrection of the world
to come (cf. Luke 20, 36), and
obtain a most suitable aid for

the continual exercise of that

perfect charity whereby they
can become all things to all men
in their priestly ministry. Let
them deeply realize how grate-
fully that state ought to be re-
ceived, not, indeed, only as com-
manded by ecclesiastical law,
but as a precious gift of God
for which they should humbly
pray. Through the inspiration
and help of the grace of the
Holy Spirit let them freely and
generously hasten to respond to
this gift.

Students ought rightly to ack-
nowledge the duties and dignity
of Christian matrimony, which
is a sign of the love between
Christ and the Church, (cf. Eph.
5:32 ff). Let them recognize,
however, the surpassing excel-
lence of virginity consecrated to

Christ, so that with a maturely
deliberate and generous choice
they may consecrate themselves
to the Lord by a complete gift
of body and soul.
They are to be warned of the

dangers that threaten their

chastity especially in present-

day society. Aided by suitable
safeguards, both divine and hu-
man, let them learn to integrate
their renunciation of marriage
in such a way that they may
suffer in their lives and work
not only no harm from celibacy
but rather acquire a deeper
mastery of soul and body and a
fuller maturity, and more per-
fectly receive the blessedness

spoken of in the Gospel.
11. The norms of Christian

8



education are to be religiously
observed and properly comple-
mented by the newer findings
of sound psychology and peda-
gogy. Therefore by a wisely
planned training there is also
to be developed in the students
a due human maturity. This will
be made especially evident in
stability of mind, in an ability
to make weighty decisions, and
in a sound evaluation of men
and events. The students should
be accustomed to work properly
at their own development. They
are to be formed in strength of
character, and, in general, they
are to learn to esteem those vir-
tues which are held in high re-
gard by men and which recom-
mend a minister of Christ. Such
virtues are sincerity of mind, a
constant concern for justice, fi-
delity to one’s promises, refine-
ment in manners, modesty in
speech coupled with charity.
The discipline of seminary

life is to be reckoned not only
as a strong safeguard of com-
munity life and of charity but
also as a necessary part of the
total whole training formation.
For thereby self-mastery is ac-
quired, solid personal maturity
is promoted, and the other dis-
positions of mind are developed
which very greatly aid the or-
dered and fruitful activity of
the Church. Seminary discipline
should be so maintained, how-
ever, that the students acquire
an internal attitude whereby
they accept the authority of su-
periors from personal con-

viction, that is to say, from a
motive of conscience (cf Rom.
13, 5), and for supernatural rea-
sons. The norms of discipline
are to be applied according to
the age of the students so that
they themselves, as they gradu-
ally learn self-mastery, may be-
come accustomed to use free-
dom wisely, to act spontaneous-
ly and energetically, and to
work together harmoniously
with their fellows and with the
laity.

The whole pattern of semin-
ary life, permeated with a de-
sire for piety and silence and a
careful concern for mutual help
must be so arranged that it
provides, in a certain sense, an
initiation into the future life
which the priest shall lead.

12. In order that the spirit-
ual training rest upon a more
solid basis and that the students
embrace their vocation with a
fully deliberate choice, it will

be the prerogative of the bish-
ops to establish a fitting period
of time for a more intense in-
troduction to the spiritual life.
It will also be their charge to
determine the opportuneness of
providing for a certain in-
terruption in the studies or of
establishing a suitable introduc-
tion to pastoral work, in order
that they may more satisfactor-
ily test the fitness of candidates
for the priesthood. In ac-

cordance with the conditions of
individual regions it will also

be the bishops’ responsibility to
make a decision about extend-

9



ing the age beyond that de-
manded at present by common
law for the reception of sacred
orders, and of deliberating
whether it be opportune to rule
that students, at the end of their
course in theology, exercise the

order of deacon for a fitting
period of time before being pro-
moted to the priesthood.

V. The Revision of Ecclesias-
tical Studies.

13.

Before beginning specif-
ically ecclesiastical subjects

seminarians should be equipped
with that humanistic and scien-
tific training which young men
in their own countries are wont
to have as a foundation for
higher studies. Moreover they
are to acquire a knowledge of
Latin which will enable them to
understand and make use of the
sources of so many sciences and
of the documents of the Church.
The study of the liturgical lan-
guage proper to each rite should
be considered necessary; a suit-
able knowledge of the languages
of the Bible and of Tradition
should be greatly encouraged.

14.

In revising ecclesiastical

studies the aim should first of
all be that the philosophical and
theological disciplines be more
suitably aligned and that they
harmoniously work toward
opening more and more the
minds of the students to the
mystery of Christ. For it is this
mystery which affects the whole
history of the human race, con-
tinually influences the Church,

and is especially at work in the
priestly ministry.

That this vision be commun-
icated to the students from the
outset of their training, ecclesi-

astical studies are to be begun
with an introductory course
which should last for an ap-
propriate length of time. In this

initiation to ecclesiastical stu-

dies the mystery of salvation
should be so proposed that the
students perceive the meaning,
order, and pastoral end of their
studies. At the same time they
should be helped to establish
and penetrate their own entire
lives with faith and be strength-
ened in embracing their voca-
tion with a personal dedication
and a joyful heart.

15.

The philosophical disci-
plines are to be taught in such
a way that the students are first
of all led to acquire a solid and
coherent knowledge of man, the
world, and of God, relying on a
philosophical patrimony which
is perennially valid and taking
into account the philosophical
investigations of later ages. This

is especially true of those in-

vestigations which exercise a
greater influence in their own
nations. Account should also be
taken of the more recent pro-
gress of the sciences. The net
result should be that the stu-
dents, correctly understanding
the characteristics of the con-
temporary mind, will be duly
prepared for dialogue with men
of their time.

The history of philosophy

10



should be so taught that the
students, while reaching the ul-
timate principles of the various
systems, will hold on to what
is proven to be true therein and
will be able to detect the roots
of errors and to refute them.

In the very manner of teach-
ing there should be stirred up
in the students a love of rigor-

ously searching for the truth
and of maintaining and demon-
strating it, together with an
honest recognition of the limits
of human knowledge. Attention
must be carefully drawn to the
necessary connection between
philosophy and the true prob-
lems of life, as well as the ques-
tions which preoccupy the
minds of the students. Likewise
students should be helped to
perceive the links between the
subject-matter of philosophy
and the mysteries of salvation
which are considered in theo-
logy under the higher light of
faith.

16. The theological dis-
ciplines, in the light of faith

and under the guidance of the
magisterium of the Church,
should be so taught that the stu-
dents will correctly draw out
Catholic doctrine from divine
revelation, profoundly pene-
trate it, make it the food of
their own spiritual lives, and be
enabled to proclaim, explain,
and protect it in their priestly
ministry.

The students are to be formed
with particular care in the stu-

dy of the Bible, which ought to
be, as it were, the soul of all
theology. After a suitable intro-
duction they are to be initiated
carefully into the method of ex-
egesis; and they are to see the
great themes of divine revela-
tion and to receive from their
daily reading of and meditating
on the sacred books inspiration
and nourishment.
Dogmatic theology should be

so arranged that these biblical
themes are proposed first of all.
Next there should be opened up
to the students what the Fathers
of the Eastern and Western
Church have contributed to the
faithful transmission and de-
velopment of the individual
truths of revelation. The further
history of dogma should also be
presented, account being taken
of its relation to the general

history of the Church. Next, in
order that they may illumine
the mysteries of salvation as
completely as possible, the stu-
dents should learn to penetrate
them more deeply with the help
of speculation, under the guid-
ance of St. Thomas, and to per-
ceive their interconnections.

They should be taught to rec-
ognize these same mysteries as
present and working in litur-
gical actions and in the entire
life of the Church. They should
learn to seek the solutions to
human problems under the light
of revelation, to apply the eter-
nal truths of revelation to the

changeable conditions of human
affairs and to communicate

11



them in a way suited to men
of our day.

Likewise let the other theo-
logical disciplines be renewed
through a more living contact
with the mystery of Christ and
the history of salvation. Special

care must be given to the per-
fecting of moral theology. Its
scientific exposition, nourished
more on the teaching of the Bi-
ble, should shed light on the
loftiness of the calling of the

faithful in Christ and the obli-
gation that is theirs of bearing
fruit in charity for the life of

the world. Similarly the teach-
ing of canon law and of Church
history should take into account
the mystery of the Church, ac-
cording to the dogmatic consti-
tution “De Ecclesia” promul-
gated by this sacred synod. Sa-
cred liturgy, which is to be con-
sidered as the primary and in-
dispensable source of the truly

Christian spirit, should be
taught according to the mind of
articles 15 and 16 of the Con-
stitution on the Sacred Liturgy.

The circumstances of various
regions being duly considered,
students are to be brought to a
fuller understanding of the
churches and ecclesial commun-
ities separated from the Apos-
tolic Roman See, so that they
may be able to contribute to
the work of re-establishing
unity among all Christians ac-
cording to the prescriptions of

this holy synod.

Let them also be introduced

to a knowledge of other reli-
gions which are more wide-
spread in individual regions, so
that they may acknowledge
more correctly what truth and
goodness these religions, in
God’s providence, possess, and
so that they may learn to refute
their errors and be able to com-
municate the full light of truth
to those who do not have it.

17. But since doctrinal
training ought to tend not to a
mere communication of ideas
but to a true and intimate
formation of the students,
teaching methods are to be re-
vised both as regards lectures,
discussions, and seminars and
also the development of study
on the part of the students,
whether done privately or in
small groups. Unity and sound-
ness of the entire training is

carefully to be provided for by
avoiding an excessive multipli-
cation of courses and lectures
and by the omission of those
questions which scarcely retain
any importance or which ought
to be referred to higher aca-
demic studies.

18. It will be the bishops’
concern that young men suited
by temperament, virtue, and
ability be sent to special insti-
tutes, faculties, or universities so

that priests may be trained at a
higher scientific level in the sa-
cred sciences and in other fields
which may be judged oppor-
tune. Thus they will be able to
meet the various needs of the

12



apostolate. The spiritual and
pastoral training of these men,
however, especially if they are
not yet ordained as priests, is
in no way to be neglected.

VI. The Promotion of Strictly
Pastoral Training.

19.

That pastoral concern
which ought to permeate thor-
oughly the entire training of the
students also demands that they
be diligently instructed in those
matters which are particularly
linked to the sacred ministry,

especially in catechesis and
preaching, in liturgical worship
and the administration of the
sacraments, in works of charity,
in assisting the erring and the
unbelieving, and in the other
pastoral functions. They are to
be carefully instructed in the
art of directing souls, whereby
they will be able to bring all
the sons of the Church first of
all to a fully conscious and
apostolic Christian life and to
the fulfillment of the duties of

their state of life. Let them
learn to help, with equal solici-
tude, religious men and women
that they may persevere in the
grace of their vocations and may
make progress according to the
spirit of their various Institutes.

In general, those capabilities

are to be developed in the stu-
dents which especially contri-
bute to dialogue with men, such
as the ability to listen to others
and to open their hearts and
minds in the spirit of charity to
the various circumstances and

needs of men.
20. They should also be

taught to use the aids which
the disciplines of pedagogy,
psychology, and sociology can
provide, according to correct
methodology and the norms of
ecclesiastical authority. Like-
wise let them be properly in-
structed in inspiring and foster-
ing the apostolic activity of the

laity and in promoting the var-
ious and more effective forms
of the apostolate. Let them also
be imbued with that truly Cath-
olic spirit which will accustom
them to transcend the limits of
their own diocese, nation, or
rite, and to help the needs of the
whole Church, prepared in spir-
it to preach the Gospel every-
where.

21. But since it is necessary
for the students to learn the art

of exercising the apostolate not

only theoretically but also prac-

tically, and to be able to act
both on their own responsibility
and in harmonious conjunction
with others, they should be init-
iated into pastoral work, both
during their course of studies
and also during the time of va-
cations, by opportune practical
projects. These should be car-
ried out in accordance with the
age of the students and local
conditions, and with the prudent
judgment of the bishops, metho-
dically and under the leader-
ship of men skilled in pastoral
work, the surpassing power of
supernatural means being al-
ways remembered.

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VII. Training to Be Achieved
After the Course of Stud-
ies.

22. Since priestly training,

because of the circumstances
particularly of contemporary
society, must be pursued and
perfected even after the com-
pletion of the course of studies
in seminaries, it will be the re-
sponsibility of episcopal confer-

ences in individual nations to
employ suitable means to this
end. Such would be pastoral in-
stitutes working together with
suitably chosen parishes, meet-
ings held at stated times, and
appropriate projects whereby
the younger clergy would be
gradually introduced into the
priestly life and apostolic activ-
ity, under its spiritual, intellec-
tual, and pastoral aspects, and

would be able, day by day, to
renew and foster them more ef-
fectively.

Conclusion
The Fathers of this holy

synod have pursued the work
begun by the Council of Trent.
While they confidently entrust
to seminary administrators and
teachers the task of form-
ing the future priests of Christ
in the spirit of the renewal pro-
moted by this sacred synod,
they earnestly exhort those who
are preparing for the priestly
ministry to realize that the
hope of the Church and the sal-
vation of souls is being com-
mitted to them. They urge them
also to receive the norms of this
decree willingly and thus to
bring forth most abundant fruit
which will always remain.

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