DECREE ON PRIESTLY TRAINING Optatam Totius
Proclaimed by His Holiness, Pope Paul VI On October 28, 1965
Animated by the spirit of Christ, this sacred synod is fully aware that the desired renewal of the whole Church depends to a
great extent on the ministry of its priests. It proclaims 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 added which correspond to the constitutions and decrees of this sacred council and to the changed conditions
of our times. Because of the very unity of the Catholic priesthood this priestly formation is necessary for all priests, diocesan
and religious and of every rite. Wherefore, while these prescriptions directly 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 undertaken 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 circumstances of the times
and localities 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.
lI THE URGENT FOSTERING OF PRIESTLY VOCATIONS
2. The duty of fostering vocations pertains to the whole Christian community, which should exercise it above all by a fully
Christian life. The principal 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 parishes in whose rich life the young people take part. Teachers and all
those who are in any way in charge of -the training of boys and young men, especially 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 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 industrious manner and in a happy .spirit as well as by mutual priestly charity and fraternal sharing of
labor.
Bishops on the other hand are to encourage their flock to promote 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 fostering vocations is the proper response to the action of Divine Providence
which confers the fitting gifts on those men divinely chosen to participate in the hierarchical priesthood of Christ and helps them
by His grace. Moreover, this same Providence 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 candidates 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 urgent prayer, Christian penance and a
constantly more intensive training of the faithful by preaching, by catechetical instructions or by the many media 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-be methodically and coherently planned and, with equal prudence
and zeal, fostered by those organizations for promoting vocations which, in accord with the appropriate pontifical documents,
have already been or will be set up in the territory of individual dioceses, regions or countries. Also, no opportune aids are to
be overlooked which modern psychological and sociological research has brought to light.
The work of fostering vocations should, in a spirit of openness, transcend the limits of individual dioceses, countries, religious
families and rites. Looking to the needs of the universal 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 fatherly direction of the superiors, and with the proper cooperation of the parents, their daily routine should
be in accord with the age, the character and the stage of development of adolescence and fully adapted to the norms of a
healthy psychology. Nor should the fitting opportunity 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 seminary to the extent that it is in accord with. its purpose and structure. Also, studies undertaken by the students
-should be so arranged that they can easily 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 institutes
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. Finally, 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 necessary 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 ever 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 carrying 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 present 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, having become the servants of all, they might win over all the more (cf. 1
Cor. 9:19).
Therefore, all the forms of training, spiritual, intellectual. disciplinary, are to be ordered with concerted effort towards this
pastoral end, and to attain it all the administrators and teachers are to work zealously and harmoniously together faithfully
obedient to the authority of the bishop.
5. Since the training of students depends both on wise laws and, most of all, on qualified educators, the administrators and
teachers of seminaries are to be selected from the best men, and are to be carefully prepared in sound doctrine, suitable
pastoral experience and special spiritual and pedagogical training. Institutes, therefore, 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 leadership they are to form a very closely knit community both in spirit
and in activity and they are to constitute among themselves and with-the students that kind of family that will answer 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 constant and loving solicitude, encourage those who labor in the seminary and prove
himself a true father in Christ to the students themselves. Finally, all priests are to look on the seminary 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
proper intention and freedom of choice, into his spiritual, moral and intellectual qualifications, into his appropriate physical and
psychic health--taking into consideration also possible hereditary deficiencies. Also to be considered is the ability of the
candidate to bear the priestly burdens and exercise the pastoral offices.
In the entire process of selecting and testing students, however, a due firmness is to be adopted, even if a deplorable lack of
priests should exist, since God will not allow His Church to want for ministers if those who are worthy are promoted 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
direction 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
entire region or for a country are to be set up and developed, so that the sound training of the students, which must be
considered 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 seminaries, however, where there are many students, while retaining a unity of direction and of scientific training, the
students should be conveniently divided into smaller groups so that a better provision is had for the personal formation of each.
IV. THE CAREFUL DEVELOPMENT 0F 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 imparted in such a way that the students might learn to live in an intimate and unceasing union with the
Father through His Son Jesus Christ in the Holy Spirit. Conformed to Christ the Priest through their sacred ordination they
should be accustomed to adhere to Him as friends, in an intimate companionship, 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 participation in the sacred mysteries 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 dying on the cross.
Those practices of piety that are commended by the long usage of the Church should be zealously cultivated; but care should
be taken lest the spiritual formation consist in them alone or lest it develop only a religious affectation. The students should learn
to live according to the Gospel ideal, to be strengthened in faith, hope and ;charity, so that, in the exercise of these practices,
they may acquire the spirit of prayer, learn to defend and strengthen their vocation, obtain an increase 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 described by this sacred synod, that,
bound to the Vicar of Christ in a humble and trusting 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 Spirit." The students should
understand most clearly that they are 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 obedience, in a simple way of life
and in the spirit of self-denial that they are accustomed to giving up willingly even those things which are permitted but are not
expedient, and to conform themselves to Christ crucified.
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 pastoral 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 undivided 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 gratefully that state
ought to be received, not, indeed, only as commanded 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 acknowledge the duties and dignity of Christian matrimony, which is a sign of the love between Christ
and the Church. Let them recognize, however, the surpassing excellence 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 human, 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 perfectly receive the blessedness spoken of in the Gospel.
11. The norms of Christian education are to be religiously observed and properly complemented by the newer findings of
sound psychology and pedagogy. 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 virtues which are held in high regard by men
and which recommend a minister of Christ. Such virtues are sincerity of mind, a constant concern for justice, fidelity to one's
promises, refinement in manners, modesty in speech coupled with charity.
The discipline of seminary life is to be reckoned not only as a strong safeguard of community life and of charity but also as a
necessary part of the total whole training formation. For thereby self-mastery is acquired, solid personal maturity is promoted,
and the other dispositions of mind are developed which very greatly aid the ordered and fruitful activity of the Church.
Seminary discipline should be so maintained, however, that the students acquire an internal attitude whereby they accept the
authority of superiors from personal conviction, that is to say, from a motive of conscience (cf. Rom. 13:5), and for
supernatural reasons. The norms of discipline are to be applied according to the age of the students so that they themselves, as
they gradually learn self-mastery, may become accustomed to use freedom wisely, to act spontaneously and energetically, and
to work together harmoniously with their fellows and with the laity.
The whole pattern of seminary life, permeated with a desire 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 spiritual 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 bishops to establish a fitting period of time for a more intense introduction to
the spiritual life. It will also be their charge to determine the opportuneness of providing for a certain interruption in the studies
or of establishing a suitable introduction to pastoral work, in order that they may more satisfactorily test the fitness of
candidates for the priesthood. In accordance with the conditions of individual regions it will also be the bishops' responsibility
to make a decision about extending the age beyond that demanded 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 promoted to the priesthood.
V THE REVISION OF ECCLESIASTICAL STUDIES
13. Before beginning specifically ecclesiastical subjects, seminarians should be equipped with that humanistic and scientific
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 language proper to each rite should be considered necessary; a
suitable 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, continually influences the Church, and is
especially at work in the priestly ministry
That this vision be communicated to the students from the outset of their training, ecclesiastical studies are to be begun with an
introductory course which should last for an appropriate length of time. In this initiation to ecclesiastical studies 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 strengthened in embracing their
vocation with a personal dedication and a joyful heart.
15. The philosophical disciplines 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 investigations which exercise a greater
influence in their own nations. Account should also be taken of the more recent progress of the sciences. the net result should
be that the students, correctly understanding the characteristics of the contemporary mind will be duly prepared for dialogue
with men of their time.
The history of philosophy should be so taught that the students, while reaching the ultimate 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 teaching there should be stirred up in the students a love of rigorously searching for the truth and of
maintaining and demonstrating 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 problems of life, as well as the questions 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 theology under the higher light of faith.
16. The theological disciplines, in the light of faith and under the guidance of the magisterium of the Church, should be so taught
that the students will correctly draw out Catholic doctrine from divine revelation, profoundly penetrate 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 study of the Bible, which ought to be, as it were, the soul of all
theology. After a suitable introduction they are to be initiated carefully into the method of exegesis; and they are to see the
great themes of divine revelation 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
development 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 students should learn to penetrate them more deeply with the help of speculation, under the guidance of St.
Thomas, and to perceive their interconnections. They should be taught to recognize these same mysteries as present and
working in liturgical 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 eternal truths of revelation to the changeable conditions of human affairs and to
communicate them in a way suited to men of our day.
Likewise let the other theological 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 perfecting of moral theology. Its scientific exposition, nourished more on
the teaching of the Bible, should shed light on the loftiness of the calling of the faithful in Christ and the obligation that is theirs of
bearing fruit in charity for the life of the world. Similarly the teaching of Canon law and of Church history should take into
account the mystery of the Church, according to the dogmatic constitution "De Ecclesia" promulgated by this sacred synod.
Sacred liturgy, which is to be considered as the primary and indispensable source of the truly Christian spirit, should be taught
according to the mind of articles 15 and 16 of the Constitution 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 communities separated from the Apostolic Roman See, so that they may be able to contribute to the
work of re-establishing unity among all Christians according to the prescriptions of this holy synod.
Let them also be introduced to a knowledge of other religions which are more widespread 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 communicate 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 revised 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 soundness of the entire training is
carefully to be provided for by avoiding an
excessively multiplication of courses and lectures and by the omission of those questions which scarcely retain any importance
or which ought to be referred to higher academic studies.
18. It will be the bishops' concern that young men suited by temperament, virtue, and ability be sent to special institutes,
faculties, or universities so that priests may be trained at higher scientific level- in the sacred sciences and in other fields which
may be judged opportune. Thus they will be able to meet the various needs of the 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 thoroughly 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 solicitude, 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 students which especially contribute 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. Likewise, let them be properly instructed in
inspiring and fostering the apostolic activity of the laity and in promoting the various and more effective forms of the apostolate.
Let them also be imbued with that truly Catholic 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 spirit to preach the Gospel everywhere.
But since it is necessary for; the students to learn the art of exercising the apostolate not only theoretically but also practically,
and to be able to act both on their own responsibility and in harmonious conjunction with others, they should be initiated into
pastoral work, both during their course of studies and also during the time of vacations, by opportune practical projects. These
should be carried out in accordance with the age of the students and local conditions, and with the prudent judgment of the
bishops, methodically and under the leadership of men skilled in pastoral work, the surpassing power of supernatural means
being always remembered.
VII. TRAINING TO BE ACHIEVED AFTER THE COURSE OF STUDIES
21. Since priestly training, because of the circumstances particularly of contemporary society, must be pursued and perfected
even after the completion of-the course of studies in seminaries, it will be the responsibility of episcopal conferences in
individual nations to employ suitable means to this end. Such would be pastoral institutes working together with suitably chosen
parishes, meetings held at stated times, and appropriate projects whereby the younger clergy would be gradually introduced
into the priestly life and apostolic activity, under its spiritual, intellectual, and pastoral aspects, and would be able, day by day,
to renew and foster them more effectively.
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 forming the future priests of Christ in the spirit of the renewal promoted 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 salvation of souls is being committed 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.