Part 3 – Forming the Christian: Meeting the Handmaiden

How does a seminarian prepare for theology classes? He could begin right away, but there are many underlying principles that need to be understood before even delving into the supernatural aspects of Divine Revelation. The Jewish people received preparation from the Law and the Prophets. The Gentiles, especially those of Greek and Roman cultures, were instead prepared by philosophy. Clement of Alexandria (c.150-215 AD), in his book The Stromata, described philosophy as The Handmaid of Theology, and its role is investigation into truth and the nature of things...[T]he preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness.

Coming from a math and science based educational system, we become used to quick and concrete answers to questions. Put numbers into the formula and calculate the answer, solve the problem with an efficient method, or test by constant trial and error. In philosophy, you cannot compute ethics or engineer a solution to metaphysics. There are no units for measuring justice or beauty. If someone cannot think abstractly, he cannot truly understand the spiritual concepts of theology.

A disciple walks alongside his master and learns not only his teachings, but also his way of life. How does the master study? How does he enjoy meals? How much sleep does he get? This is a time of observation and imitation. The discipleship stage must last for at least two years, and, along with a renewed focus on academics, the seminarian must grow in his relationship with Christ by deepening his spiritual life by meditation and contemplation. The propaedeutic stage laid a spiritual foundation upon which the discipleship stage can build. Habits are now formed, virtues are growing, and individual devotions have developed. During these two years of formation, most seminarians will be ready to discern if the Lord is truly calling them to priesthood. At the end of philosophical training, and with the approval from the team of formators, these seminarians can then advance to the final stage of seminary formation: Configuration. It is upon this advancement that a seminarian can request to be enrolled as a candidate for Holy Orders. Receiving candidacy is the first canonical step toward ordination. The seminarian declares in writing to the bishop his confidence toward his priestly vocation and requests his enrollment to candidacy. To receive candidacy, the bishop asks the seminarian to publicly declare his intent to complete seminary formation. The bishop then blesses the seminarian to strengthen his resolve to continue this path.

In regard to the Nazareth Seminary, we have now reached uncharted territory. At the time of writing this article, the first group of Nazareth seminarians are finishing their poverty immersion and Spirituality Year. This August, the class will move into St. Mary House in downtown Phoenix and begin their philosophy classes with the University of Mary. The structure of the day will mostly be the same as what they’ve already had in SY, but academics and apostolic work will become more prominent. This fall, the men will spend three days on mission working with Kino Border Initiative helping migrant families, and throughout the year they will go and visit different parishes across the diocese to talk about vocations. It is currently planned that after completing two years of study at St. Mary’s, they will go on a thirty-day silent retreat praying through the spiritual exercises of St. Ignatius of Loyola. At the end of this retreat, they will make the decision of receiving candidacy and moving on to the Configuration Stage. My own retreat took place at a retreat center in South Dakota at the end of my Spirituality Year. Following the words of the Lord to his disciples, “Come away by yourselves to a lonely place, and rest a while,” (Mk 6:31) we spent a month praying multiple one-hour long exercises every day. The only time to talk with anyone was to a spiritual director every day about how these prayer periods were going. Approaching the silence was frightening, but entering into it was much more comforting than I ever imagined. Complete removal of media and the distractions of city life gave room for the Lord to work and speak and helps the soul hear the still small voice of God. (cf. 1Kgs 19:12)