Thesis After Oral Defense, Revision

UST FACULTY OF CANON LAW Page 1
PONTIFICAL AND ROYAL UNIVERSITY OF SANTO TOMAS
FACULTY OF CANON LAW
________________________________________
CANON 279 OF THE 1983 CODE OF CANON LAW:

A REVISIT OF THE JURIDICAL ONGOING FORMATION PROGAM
OF THE ARCHDIOCESE OF MANILA FOR THE DIOCESAN PRIESTS
A Thesis Presented to the Ecclesiastical Faculty of Canon Law

University of Santo Tomas
In Partial Fulfillment of the Requirements for

the Degree of Licentiate in Canon Law
FR. EDGARDO CONOSA COROZA
MANILA
2022
ACKNOWLEDGEMENT
God is ever faithful!
I thank Him for the gift of life, for the gift of faith
and for the gift of priesthood.
I thank Him for the gift of my Conosa Coroza family where my vocation started
under the guidance of my parents –
the late Mr. and Mrs. Felix and Anita Conosa Coroza.
I thank Him for the institutions that have formed me – St. Peter’s College
Seminary, San Pablo City, Laguna;
and San Carlos Seminary, Guadalupe, Makati, Metro Manila.
I thank Him for the Local Ordinary who ordained me –

the late Archbishop of Manila – H.E. Jaime Cardinal L. Sin, D. D.;
for the Shepherds who have accompanied me for a period of time –
H.E. Gaudencio Card. B. Rosales, DD and H.E. Luis Antonio Card. G. Tagle, DD
and for the Presbyterium of the Archdiocese of Manila.
I thank Him for the Christian communities I was sent to serve in the past:
Sacred Heart of Jesus Parish, Sta, Mesa, Manila; Sagrada Familia Parish, Bagum-
bayan, Taguig; Our Lady of Fatima Parish, Bacood, Sta. Mesa, Manila; and
currently - San Juan Nepomuceno Parish, Malibay, Pasay City.
I thank Him for the people who constantly inspire me and for my friends, both lay
and cleric, who challenge me to pursue what is good for the many.
I thank Him for the priestly communities I am part of, namely:

Jesus Caritas Priests’ Association, Secular Franciscan Order and Priestly Society
of the Holy Cross.
I thank Him for the community of priests and lay who serve at the University of
Santo Tomas - Ecclesiastical Faculty of Canon Law, most especially my mentor –
Rev. Fr. Jose Maria Tinoko, O.P who patiently guided and motivated me to do my
best in my work.
I thank Him for all other institutions and individuals whom I have not mentioned
due to the brevity of space. God knows that you have been part of my journey
and for that, I am forever grateful.
Table of Contents
List of Tables on Circulars…………………………………………………….7
Chapter 1: The Problem and its Background…………………………………. 8
A. Introduction………………………………………………………. 8
B. Statement of the Problem ………………………………………. 11
C. Significance of the Study ..………………………………………. 12
D. Objective of the Study ……………………………………………13
E. Scope and Delimitation of the Study…………………………….. 15
F. Review of Related Literature .…………………………………… 16
G. Methodology …………………………………………………….. 21
H. Definition of Terms ………………………………………..……. 23
Chapter 2: Canon 279 of the 1983 Code of Canon Law:

An Understanding of the Ongoing Formation of Priest .......... 25
A. Introduction .……………………………………….……………. 25
B. Canon 279 of the 1983 Code of Canon Law: The Text…………. 27
C. Some Basic Principles of Ongoing Formation ………………….. 33
1. It must be imparted by the Church ……………………….. 34
2. It must be ongoing ………………………………………... 35
3. It must be complete ………………………………………. 36
4. It must be organic and systematic ………………………... 37
5. It must be personalized ………………………………….... 38
D. Agents of Ongoing Formation and some related canons of the 1983

Code of Canon Law…………………………………………….... 39
1. The priest himself ……………………………………….... 40
2. Priestly assistance or Priestly Fraternity ………………….. 41
3. Bishop …………………………………………………….. 43
4. The Team of Formators ……………………………......... 44
E. Conclusion ………………………………………………………. 45
Chapter 3: The Ongoing Formation of the Archdiocese of Manila ………… 48
A. Introduction ……………………………………………... 48
B. The Second Plenary Council of the Philippine …………. 49
C. PCP II Decrees for the Continuing Formation of Priest ... 52
D. National Pastoral Consultation on Church Renewal .…… 54
E. The Circulars of the Archbishops of Manila .…………… 57
During the time of Cardinal Sin

During the time of Cardinal Rosales
During the time of Cardinal Tagle
F. Some Themes of the Ongoing Formation of Priests ..…... 61
G. Conclusion ………………………………………………. 64
Chapter 4: Pastoral Challenges for the Archdiocese of Manila: Summary,

Realities and Some Areas of Pastoral Concern and Recommendations …….. 67
A. Summary ……………………………………………………........ 67
B. Realities and Areas of Pastoral Concerns ………………..……… 69
C. Recommendations ……………………………………………….. 73
Appendix “A”……………………………………………………………....... 78
Appendix “B”……………………………………………………………...... 87
Appendix “C”……………………………………………………………….. 90
Bibliography ………………………………………………………………… 93
Curriculum Vitae ……………………………………………………………. 101

Tables on Circulars:
Table 1:
During the Incumbency of His Eminence Jaime Cardinal L. Sin, DD…… 58
Table 2:
During the Incumbency of His Eminence Gaudencio Cardinal B. Rosales,
DD………………………………………………………………………… 59
Table 3:
During the Incumbency of His Eminence Luis Antonio Cardinal G. Tagle,
DD………………………………………………………………………… 5
Chapter 1
The Problem and Its Background
A. Introduction
With the issuance of the latest edition of Ratio Fundamentalis Institutionis
Sacerdotalis – The Gift of the Priestly Vocation by the Congregation for the
Clergy on December 8, 2016, following another important document of the
Church – Directory for the Life and Ministry of Priests issued by the same Office
in 2013, the ongoing formation of priests as a concern has taken again a spot in
the limelight that points significantly to a much-desired quality of life and
ministry of the priests. It has become a pronounced concern of the Church “amidst
pressing issues involving priests themselves.” 1 Canon 279 of the 1983 Code of
Canon Law obliges priests to undertake post-ordination studies. This obligation
paves the way to a greater participation of the ordained ministers in the agenda of
the Church on the pressing pastoral task of the new evangelization. 2 The demands
of Canon 279 of the 1983 Code and the Magisterial teachings of the Church on
the importance of ongoing formation of priests clearly call for a good pastoral
1
Cf. A. Bevilacqua, “Priests’ Continuing Formation,” p.1. The whole statement reads as follows
“In our own times there is a more urgent need for the ongoing formation of our priests because of
a number of significant factors in the personal backgrounds of priests ordained since the council
and in the modern world in which priests live and minister, as well as in the church in which
priests serve today.”
22
Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on the Formation of Priests,
Optatam Totius (28 October 1965), Introduction: AAS 58 (1966). The complete text says the
following: “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.”
planning and implementation of ongoing formation programs for priests, and that
should not be missed.
The newest reiterations of the significance of priestly formation as well as
ongoing formation program have triggered the celebrations of some international
and local conferences and discussions on the same theme. The intellectual
formation of a priest, the focal concern of Canon 279, is truly relevant to the
priest’s pastoral work and solidly supports his human and spiritual development
towards completion of his priestly journey in Christ.3
The ongoing formation of priest is lawfully seen as a necessity in order to
deepen his formation4 which begun in the seminary, and to become more effective
in his ministry.5 The ongoing formation enables the priests themselves to enter
with greater advantage into the dialogue with their contemporaries. 6 The quality
of the pastoral work of the ordained ministers depends on recognizing the intrinsic
33
Cf. D. Wuerl, “Building Upon the Foundation of Faith: Why Ongoing formation is vital to
today’s Clergy,” The Priest. http://test.osv.com. 9/26/2017. The whole statement is as follows:
“The priest’s spiritual journey begins with his first personal contact with Christ through the
sacrament of initiation on through preparation for and ordination to the priesthood. It continues
throughout his ministry, which when exercised ‘sincerely and tirelessly’ will allow the priests to
acquire holiness in his own distinctive way (Presbyterorum Ordinis, No. 13).’ The pilgrimage
culminates in the ultimate conversion to Christ in glory.”
44
Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests (11
February 2013), p. 125.
55
Ibid.
66
Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on the Ministry and Life of
Priests, Presbyterorum Ordinis (7 December 1965), 19: AAS 58 (1966). The complete citation
reads as follows, “Since human culture and also sacred science has progressed in our times, priests
are urged to suitably and without interruption perfect knowledge of divine things and human
affairs and so prepare themselves to enter more opportunely into conversation with their
contemporaries.”
link between initial formation and ongoing formation. 7 Local ecclesial territories,
including Bishops’ Conferences are picking up from this novel initiative and
ministerial impetus of the Universal Church. The Archdiocese of Manila, as a
particular territory, is undoubtedly responding to the directives of the Church
regarding post-ordination formation in order to make the life of more than two
hundred priests an expression of fidelity to the priestly calling amidst challenges –
a priestly and ministerial reality.8
“The best priests in the world.” 9 This is how His Eminence Jaime
Cardinal L. Sin the late Archbishop of Manila used to proudly tell openly and
publicly about the priests of the Archdiocese of Manila. The Cardinal “has the
habit of lavishly affirming his priests in private and in public.” 1010 This
statement, of course, is not being said to express prejudices to other priests.
Nonetheless, the aforementioned accolade which has personal meaning to the late
Archbishop of Manila, is a challenge to the author of this research to revisit the
77
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, St. Paul Publications,
Pasay City, 1994, #563, p.192. The text reads as follows “The quality of the ordained ministry
depends on the formation we give to future ordained ministers and the on-going formation they
undertake.” Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of Priests in
the Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 71.
88
Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on the Ministry and life of
Priests, Presbyterorum Ordinis (7 December 1965), 22: AAS 58 (1966). The complete citation
runs as follows: “Having before our eyes the joys of the priestly life, this holy Synod cannot at the
same time overlook the difficulties which priests experience in the circumstances of contemporary
life. For we know how much economic and social conditions are transformed, and even more how
much the customs of men are changed, how much the scale of values is changed in the estimation
of men. As a result, the ministers of the Church and sometimes the faithful themselves feel like
strangers in this world, looking for the ways and words with which to communicate with it.”
99
Cf. S. Marinay, “The Happy Life of Sin: Seen from the Window of a Sinful Priest,” Reyes
Publishing, Inc., Manila 2002, p. 24. The author has a personal experience of hearing it himself.
1010
Ibid.
opportunities provided by the Archdiocese of Manila in terms of programs for
priests in response to the directives of Canon 279 of the 1983 Code of Canon law
which states thus:
Can. 279 §1. Clerics are to continue their sacred studies even after
ordination to the priesthood. They are to hold to that solid doctrine based
on sacred Scripture which has been handed down by our forebears and
which is generally received in the Church, as set out especially in the
documents of the Councils and of the Roman Pontiffs. They are to avoid
profane novelties and pseudo-science.
§2. Priests are to attend pastoral courses to be arranged for them
after their ordination, in accordance with the provisions of particular law.
At times determined by the same law, they are to attend other courses,
theological meetings or conferences, which offer them an occasion to
acquire further knowledge of the sacred sciences and of pastoral methods.
§3. They are to seek a knowledge of other sciences, especially
those linked to the sacred sciences, particularly in so far as they benefit the
exercise of the pastoral ministry.1111
B. Statement of the Problem
Canon 279 of the 1983 Code of Canon Law, a modified consideration of
Canon 129 of the 1917 Code of Canon law, has three particular provisions. It
imposes an obligation and bestows a right on the priest. Since everything in the
Church is done in accordance to the directives of the law and is directed to its
beneficial ends, this canon promotes the good of the Church, in general and of
priests, in particular. However, benefits and good, it intends, depends on the
implementation of the law. Hence, wanting to know the extent of the
Cf. A. Marzoa et al, eds., Exegetical Commentary of the Code of Canon Law, Volume II/I,
1111
Midwest Theological Forum, Chicago, 2004, p. 355.

implementation of the said provision in the Archdiocese of Manila, the author
would like to answer the following questions:
1. What is Canon 279 of the 1983 Code of Canon Law saying

about ongoing formation of priests? What are the principles
and who are the agents of ongoing formation of priests
according to the Church Magisterium?
2. How does the Archdiocese of Manila comply with the
provision of Canon 279 of the 1983 Code of Canon Law?
How did the local events and initiatives shape the ongoing
formation program for priests?
3. What are the pastoral realities/challenges that the
Archdiocese of Manila is facing with regards to the
Ongoing Formation of Priests?
C. Significance of the Study
The 1983 Code of Canon Law is always seen as an enabling declaration
which makes every member of the Church both clergy and lay disposed to receive
God’s grace. The Church legislates laws in order to maximize the opportunities
for learning the faith, living the faith and sharing the faith in the name of
evangelization which is basically true to both clerics and laity collaborating with
one another.1212 The clerics are not the Church per se, they are members of the
Cf. T. Bacani, Towards the Third Millenium -The PCP II Vision, Gift of God Publication,
1212
Manila, 1991, p. 69.

same. Their presence, acting in persona Christi capitis,1313 is seen as
configuration to Christ as leaders of the Christian community.
The author understands that no studies have been conducted yet to address
the existence or non-existence of a program for the diocesan clergy in the
Archdiocese of Manila nor has there been a study to document those events
relevant to the life and ministry of the priests. The pursuance of this noble inquiry
promises an embodiment of the provision of Canon 279 of the 1983 Code of
Canon Law in the Archdiocese of Manila.
Priests by virtue of their pastoral and canonical office must pursue
program that would be of significance to his ministry and life and at the same
time aligned to the initiatives of the Local Ordinary. Priests, as “collaborators
with the bishop”1414must have an ongoing formation program which is
envisioned, written and implemented.
1313
Cf. Catechism of the Catholic Church, Second Edition, Claretian Publications, Quezon City,
1548. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church, Lumen Gentium (21 November 1964), 10, AAS 57 (1965), “The ministerial priest, by the
sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he
makes present the Eucharistic sacrifice, and offers it to God in the name of all the people.”
Sacrosanctum Concilium (4 December 1963), 33. “Moreover, the prayers addressed to God by the
priest who presides over the assembly in the person of Christ are said in the name of the entire
holy people and of all present.,” SECOND VATICAN ECUMENICAL COUNCIL, Decree on the
Ministry and life of Priests, Presbyterorum Ordinis (7 December 1965), 2: AAS 58 (1966). The
text reads as follows, “The office of priests, since it is connected with the episcopal order, also in
its own degree, shares the authority by which Christ builds up, sanctifies and rules his Body.
Wherefore the priesthood, while indeed it presupposes the sacraments of Christian initiation, is
conferred by that special sacrament, through it priests, by the anointing of the Holy Spirit, are
signed with a special character and are conformed to Christ the Priest in such a way that they can
act in the person of Christ the Head.”
1414
Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree Concerning the Pastoral Office
of Bishops in the Church, Christus Dominus (28 October 1965), 16.
Hence, the output of this work would be a pivotal contribution in outlining
the current program and direction of the archdiocese, particularly focused on the
needs of priests, of the local ecclesial territory and of evangelization itself.
D. Objective of the Study
The author considers that the Archdiocese has become smaller and a real
focus to its needs can easily be addressed. The priests of Manila endowed with
different gifts and charisms, are into varied ministries and are assigned in various
positions as well. The provision of Canon 279 of the 1983 Code of Canon Law
gives a dynamism that can help priests live up to the gifts and charisms in the
service of the Church and society. The ongoing formation of priest gives vitality
to priestly life and to the fidelity its calls forth.1515
The same author, given this opportunity to share the proper understanding
of Canon 279 of the 1983 Code as a key in the whole appreciation of what the
Archdiocese of Manila is doing to its priests, would like to bring into the
consciousness of every bishop and of all priests that the ongoing formation is
inherently important to ministerial priesthood as a precious gift. The ordained
ministry, called to be relevant and updated through ongoing formation, is
revitalized and re-invigorated by the programs offered in the name of permanent
formation. Moreso, it is at the service of common priesthood of the laity. Priests

1515
A. Bevilacqua, “Priests’ Continuing Formation,” p. 4. The text runs as follows “Permanent
formation springs from a grace which produces a supernatural force destined to assimilate
continually, in ever broader and deeper terms, the entire life and activity of the priests in fidelity to
the gift received.
are called “to promote that mission which lay persons exercise in their own way
in the Church and in the world.”1616 Captured in the words of St. Paul to
Timothy, “I remind you to rekindle the gift of God that is within you,” 1717 the
ongoing formation provides a priest an opportunity to personally pursue his
commitment to fulfill his vocation.
E. Scope and Delimitation of the Study
This work does not intend to answer the whole question of the ongoing
formation of priests and the many aspects of it. The author would like only to
present the true meaning of Canon 279 of the 1983 Code of Canon Law,
supported by Church documents both universal and particular. A clear
understanding of the ongoing formation of priests, expressed in some important
categories, is palpable in a well-expressed and actual juridical program of the
local ecclesiastical territories.
In the Archdiocese of Manila, the circulars, issued officially from the
years 1985 up to 2018 by the three archbishops namely: H.E. Jaime Cardinal L.
Sin, H.E. Gaudencio Cardinal Rosales, and H. E. Luis Cardinal Tagle, have
ordered the life and ministry of the diocesan priests. There is no questioning that
1616
Cf. C.I.C. c. 275, 2. The text reads as follows “Clerics are to acknowledge and promote the
mission which the laity, each for his or her part, exercise in the Church and in the world.”
1717
2 Tm. 1:6, Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of Priests in
the Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 70. The text reads
as follows, “The words of St. Paul to Timothy can appropriately be applied to the ongoing
formation to which all priests are called by virtue of the ‘gift of God’ which they have received at
their ordination. The passage helps us to grasp the full truth, the absolute uniqueness of the
permanent formation of priests.”
“It belongs to the bishop, with the help of his assistants, to lead the priests into the
dynamic of ongoing formation.”1818 These initiatives of the local ordinaries give
a positive scenario of the status of the ongoing formation for priests.
F. Review of Related Literature
A canonical discussion and presentation of the full understanding of
Canon 279 of the 1983 Code of Canon Law in relation to ongoing formation of
priests, covering all aspects of it all, is something desirable. Two things, seen as
sequential in nature, are important in this research: the understanding of Canon
279 of the 1983 Code of Canon Law which is about intellectual professionalism;
and the understanding of ongoing formation of priest which integrates human,
spiritual, intellectual and pastoral concerns. There are authors, books, articles and
websites, as written in the bibliography, that are helpful in the presentation of this
study. Here are some of them.
On Canon 279 of the 1983 Code of Canon Law
Canonists are presumed to know about the laws of the Church.
Interestingly, there are few authors who briefly put into intelligible words what
Canon 279 of the 1983 Code of Canon Law is all about. The said understanding is
expressed in view of the Rights and Duties of the Clerics.
Cf. CONGREGATION FOR THE CLERGY, The Gift of the Priestly Vocation, Ratio
1818
Fundamentalis Institutionis Sacerdotalis (8 December 2016), 79.

A certain author, Joseph T. Martin de Agar in his book “A Handbook of
Canon Law” says the following:
“The improvement, and deepening of their own formation, is a

professional duty of sacred ministers so that they may become ever more
fit for pastoral service. Particular law must establish a program of
permanent formation for the clergy.”1919
Another canonist, James A. Coriden in his book “An Introduction to
Canon Law” further expresses the same understanding of the provision:
“Sacred ministers are to continue their education, in order to deepen their

understanding and improve their pastoral skills”.2020
Moreover, Canon 279 of the 1983 Code of Canon Law is not something
new as a reform introduced by Vatican II. Rather, it became a boost in relation to
Pio-Benedictine Code addressing the same concern relevant to the life of the
clergy. A certain author, William H. Woestman, OMI, in his book “The
Sacrament of Orders and the Clerical State” has this to say:
“Unfortunately, even when these canons were observed, often the

compliance was more with the letter of the law than its substance or spirit.
When it was realized that many of the clergy – bishops as well as priests –
were not intellectually or psychologically prepared to implement the
reforms of Vatican II, continuing education of the clergy received a new
boost”.2121
On the ongoing formation of priest
1919
Cf. J. Martin de Agar, A Handbook of Canon Law, Wilson & Lafleur Ltee, Montreal, 1999, p.
59.
2020
Cf. J. Coriden, An Introduction to Canon Law, Paulist Press, Mahwah, N.J., 1991, p. 63.
2121
Cf. W. Woestman, The Sacrament of Orders and the Clerical State, Theological Publications
of India, Bangalore, 1999, p. 184.
There are writers who openly verbalized their perceptions and
considerations on the relevance of ongoing formation program of the priests. Most
of the expressions are related to the reforms initiated by the Second Vatican
Council. A certain priest, Ronald D. Witherups, SS, in his book “Gold tested in
Fire: A New Pentecost for the Catholic Priesthood,” particularly in Chapter 11
with the subtitle “Ongoing Priestly Formation: Option or Necessity,” and
probably not cognizant of the provision of the 1917 Code of Canon Law, said the
following:
“Prior to the Second Vatican Council (1962-65), the notion of ongoing

formation or education of clergy was largely absent. Post-ordination
education was rare except in instances when, destined for the chancery or
seminary ministry, priests were sent for graduate studies in canon law or
other subjects. The notion of inherent ongoing formation for clergy was
largely unknown”.2222
Moreover, Witherups, having participated in many gatherings for priests
during the celebration of the Year for Priests, felt that “priests were interested in
anything that could reinvigorate their ministry”.2323 Then, he said emphatically:
“It reinforced my own convictions about ongoing formation. So, let me

state my position clearly at the outset: in my judgement, ongoing
formation is not an option, but a necessity that comes with the ordination
of the priesthood. To meet the need, we must become more creative”.2424
2222
Cf. R. Witherups, Gold tested in Fire: A New Pentecost for the Catholic Priesthood, Liturgical
Press, Minnesota, 2012, p. 143.
2323
Cf. Ibid.
2424
Cf. Ibid.
Rev. George Augustin, an appointed Consultor to the Congregation for the
Clergy in Rome, has written a book “Called to Joy: Celebrating Priesthood”. He
has this particular Chapter 8 entitled “Challenges and Aids to the Shaping of the
Priestly Life.” This is an interesting portion of the book where under a sub-topic,
“Intellectual Openness and Spiritual Depth”, he said:
“The priest is called to be authentic servant of Christ. This means

representing Jesus Christ in our words and actions and making his
salvation tangible. The more we succeed in bringing our lives as priests
into harmony with our proclamation of the Gospel, the more authentic our
witness and service will be and the more fruits they will bear. We gain
authenticity and plausibility through constant intimacy with God and our
fellow members of the faithful perceive this in us.”2525
He further added the following: “It is a matter of identifying our lives with
our ministry, an identification that obviously is not easy today and requires a great
readiness to keep ourselves in check so as to participate in the death and
resurrection of Christ, freely presenting our bodies ‘as a living sacrifice, holy and
acceptable to God’ (Rom 12:1).”2626 The very phrase “keeping ourselves in
check” is a function of the ongoing formation program for priest.
Donald B. Cozzens, who has Doctorate in Philosophy, has edited and
compiled some articles by different authors and came up with a book entitled
“The Spirituality of the Diocesan Priest.” In his own words in Chapter 4 “Tenders
of the Word,” he said:

2525
Cf. G. Augustin, Called to Joy: Celebrating Priesthood, Paulines Publishing House, Pasay
City, 2018, 196.
2626
Cf. Ibid.
“At the heart of any discussion of the quality of priestly ministry is the
authenticity and maturity of the priest’s spirituality. It remains the
fundamental issues undergirding his preaching, presiding, pastoral care,
facilitating, and administering. While pastoral skills can be taught, they
remain techniques unless rooted in a vibrant spiritual life”. 2727
The lucid expression, “while pastoral skills can be taught”, is an indicator
of pastoral retooling that can happen in a priest who is receptive and open to the
ongoing formation of priest offered in any local ecclesiastical territories.
Another author of a book, Thomas P. Rausch, S.J., in his work “Priesthood
Today: An Appraisal”, particularly in Chapter 4 entitled “Priesthood in Apostolic
Religious Communities”, focusing on the prophetic dimension of the ministry of
the priests, he said the following:
“Teaching belongs to the mission of the priest. If the gospel is to penetrate

and illumine a complex, technological culture such as our own or be able
to challenge the pervasive secularism of contemporary western societies, it
will take minds which are not just highly trained, but insightful and
cultivated. This demands an emphasis on higher education and a
commitment to intellectual life. The alternative is a non-dialogical
fundamentalism. A prophetic priesthood cannot afford to neglect the
intellectual life, even for the sake of its commitment to social justice.”2828
Richard M. Gula, a Sulpician priest, wrote a book with the title “The Way
of Goodliness and Holiness: A Spirituality for Pastoral Ministers.” He has made a
very practical understanding of the four aspects of priestly formation: human,
spiritual, intellectual and pastoral viz. a viz. the development of virtues as a fruit
of a conscientious awareness of the relationship with God. In his book, he
2727
Cf. D. Cozzens, The Spirituality of the Diocesan Priest, Claretian Publications, Quezon City,
2005, p. 42.
2828
Cf. T. Rausch, Priesthood Today: An Appraisal, Paulist Press, New Jersey, 1992, p. 101.
acknowledged the spiritual journey that every Christian is ushered in by the love
of God and the indwelling of the Holy Spirit. This journey has four goals: to
become human, to imitate Christ, to practice the faith and to develop virtues. In
relation to Canon 279 of the 1983 Code of Canon Law that primarily addresses
the professional life and the ongoing formation of priest in the intellectual aspect,
Richard Gula said:
“The spirituality of the pastoral ministers is intellectual inasmuch as

ministers are commissioned to teach, preach and provide guidance,
whether formally or informally. Because we interpret experience and
culture in the light of the gospel and the living tradition of faith, we have
great need for wisdom and prudence.”2929
In fine, the author of this study commends the aforementioned
authors and their works for their significant contributions to the reception
and understanding of Canon 279 of the 1983 Code of Canon Law and of the
desired adaptations and implementations of the ongoing formation of
priests.
G. Methodology
This study is expository and qualitative in nature with some quantitative
data limited to the summary presentation of the circulars issued by the three
Archbishops. Research is of real value in the whole conduct of studies. The
objective of this research is hoped to accomplish by:
 using the 1983 Code for the Canon Law;

2929
Cf. R. Gula, The Way of Goodliness and Holiness: A Spirituality for Pastoral Ministers,
Claretian Publications, Quezon City, 2013, p. 88.
 reading the available commentaries and interpretation of the experts of the

law on the Code of interest and related canons;
 relying on the insights related to ongoing formation by some authors;
 revisiting important documents of the Archdiocese of Manila especially

the Circulars;
 reviewing the important and significant events in the Philippine Church

that left marks of directional goals regarding ongoing formation of priest;
 identifying the current practices of the Archdiocese of Manila with regard
to the programs given to the diocesan priests.
The papers have come as follows:
1. Chapter I is about the current concern of the Church on the quality of
life and ministry of the priests considered vital to the new
evangelization. Canon 279 of the 1983 Code of Canon Law stipulates
ongoing formation that promotes professional environment for priests
to remain faithful to his vocation. The correct understanding of the
provision of Canon 279 of the 1983 Code guarantees a good
implementation of ongoing formation for priests. The objective of this
study is to bring out the relevance of an integral and fully implemented
ongoing formation of priests. The author hopes that the output of this
research will be of help in the designing and programming of ongoing
formation of priests in the Archdiocese of Manila.
2. Chapter II presents the jurisprudence of the law with highlights on the
pastoral understanding of Canon 279 of the 1983 Code of Canon Law.

The author brings in also the principles and agents of ongoing
formation of priests. These components of ongoing formation
reinforce the mandate of the Church to implement a better program for
the priests.
3. Chapter III presents the initiatives of the Archdiocese of Manila in
response to the stipulation of Canon 279 of the 1983 Code of Canon
Law. The practices of Manila are shaped not only thru Circulars but by
related events and happenings within the Local Church of the
Philippines. Two events: The Second Plenary Council of the
Philippines in 1991 and the National Pastoral Consultation on Church
Renewal in 2001, are seen relevant to the implementation of the
provision of Canon 279.
4. Chapter IV provides the summary and the pastoral realities and
priorities that the Archdiocese of Manila is facing. Recommendations
regarding the on-going formation of priests come last. They are
processes thru which a good juridical ongoing formation program for
the diocesan priests in the Archdiocese of Manila is hopefully made
and implemented.
H. Definition of Terms
1. Priestly Formation refers to the whole process of formation of candidates
beginning in the seminary and leading to the reception of the Sacrament of
Holy Orders and beyond.
2. Juridical pastoral programs refer to the programs for priests inspired by
or in compliance with the provision of Canon 279 of the 1983 Code of
Canon Law, as applied to the practices of the Archdiocese of Manila.
3. Ongoing formation, continuing education, permanens formatio or
permanent formation mean the same thing and refer to all juridical
pastoral programs undertaken by priests after the reception of the Sacred
Orders.
Chapter 2
Canon 279 of the 1983 Code of Canon Law: An Understanding of the

Ongoing Formation of Priests
A. Introduction
The first thing that comes into mind when Canon 279 of the 1983 Code is
being mentioned in relation to the ongoing formation of priests is how are they
related with one another in terms of understanding and implementation. Canon
279 subsists in the whole understanding of ongoing formation of priests. It
focuses itself on the intellectual development of priests while ongoing formation
ensures that intellectual formation integrate itself with human, spiritual and
pastoral aspects of priestly journey into maturity. This integration is seen in the
very quality of life and ministry of the priest himself.
In this particular chapter, three interdependent considerations in the whole
understanding and implementation of ongoing formation of priests, are being
offered. They are the following: the jurisprudence of Canon 279, the principles of
ongoing formation and the agents of ongoing formation of priests.
Firstly, Canon 279 of the 1983 Code adheres to the definition of a law by
St. Thomas Aquinas - “an ordinance of reason, made and promulgated for the
common good by one who has charge of a community or society.”3030 This
St. Thomas Aquinas, Summa Theologiae, Ia, Ilae q. 90 a, 4 co. Latin Text “rationis ordinatio
3030
ad bonum commune, ab eo qui curam communitatis habet, promulgata.” Translated. Cf. P.

Glenn, A Tour of Summa, Tan Books and Publishers, Inc., Illinois, 1978, p.166.
definition of St. Thomas perfectly fits into the understanding of Canon 279 of the
1983 Code which directs the priests to take post-ordination studies not only for
his own sake alone - “not directly for the benefit of individual persons as
such,”3131 but for the common good of persons in a society or the benefit of other
members of a community. “Law is a positive instrument for realizing those
goals.”3232 Canon 279 demands continuous professional updating of the priests. It
likewise provides an obligation and a right on priests to grow intellectually and
professionally. Hence, it is the canonical locus of understanding of ongoing
formation of priests in the Church which is ultimately laden at the service of the
community - “to promote communion in the Church, universal and
individual.”3333
Secondly, the Church, acting on her competence, does not only
promulgate a law. She also gives the principle or principles supporting the
existence of a law. Five principles of ongoing formation of priests, well expressed
in the documents of the Universal Church, orient all members for guidance
especially those who are involved in the affair of ongoing formation of priests. It
is not enough to know the law that demands the permanent formation of priests. It
3131
Ibid.
3232
Cf. D. Lloyd, The Idea of Law, Cox & Wyman Ltd: Middlesex, 1981, p.18.
3333
Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of Priests in the
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 17. The whole
expression is as follows: “The ministry of priests, animated and sustained by ongoing formation
programs for priests, is above all communion and a responsible and necessary cooperation with
the bishop’s ministry, in concern for the universal Church and for the individual particular
Churches, for whose service they form with the bishop as single presbyterate.”
is also pastorally sound to know the dynamics of the ongoing formation of priests
for proper implementation and better appreciation.
Thirdly, the last part of this chapter will dwell on the agents of ongoing
formation of priests. The Post-Synodal Apostolic Exhortation, Pastores Dabo
Vobis, of His Holiness John Paul II to the Bishops, Clergy and Faithful on the
Formation of Priests in the Circumstances of the Present Day identified five
agents of priestly formation. The latest document of the Church, “Directory for
the Life and Ministry of Priests,” has also re-affirmed almost same agents of
ongoing formation. These agents are vital in order to keep the provision of
Canon 279 of the 1983 Code alive. With a clear channeling of duties and
responsibilities among these agents, the law and its implementation would hold
and would be secured.
B. Canon 279 of the 1983 Code: The Text
The priests themselves, having been ordained to the Sacred Orders, are
bestowed with specific rights and obligations found in Canons 273-289 of the
1983 Code. Generally, both obligation and right are specific means by which the
members or the people of God express themselves, their identity and their mission
in the Church and in the world.
“At the beginning of Book II, the Code treats the obligations and rights of
all the Christian faithful (cc. 208-223). It then takes up the obligations and
rights of lay Christians (cc. 224-231) and now turns to the clergy. The
clergy and laity enjoy the same fundamental rights and are bound by the
same obligations. The obligations and rights affirmed here (cc. 273-289)
are proper to the clerical state, but must be interpreted in accordance with
the obligations and rights of all believers.”3434
Canon 279 of the 1983 Code of Canon Law directly stipulates an
obligation and a right on the part of the priests, and is understood in several
categories such as “Continuing Education of Priest”3535 and as “Permanent
Formation of Priest.”3636 The use of these terms inter-changeably, nonetheless,
expresses the professional duty of the priests to improve themselves so that they
become ever more fit for pastoral services. 3737 The intellectual formation of
priests, integrated with other aspects of priestly formation namely: human,
spiritual and pastoral, is a task aimed at lending solidity to the principles of
correct Catholic doctrine.3838 This duty, seen as an expression of his faithfulness
to Christ, is also seen as act of true and proper justice. The priest is to
acknowledge his readiness to respond to the “fundamental right of the people of
God to receive the word of God, the sacraments and the service of charity.”3939
Paragraph one of Canon 279 states:
“Clerics are to continue their sacred studies even after ordination to the
priesthood. They are to hold to that solid doctrine based on sacred
3434
J. Beal et al. eds., New Commentary on the Code of Canon Law, Bangalore Theological
Publications, India, 2000, p. 343.
3535
J. Coriden et al, eds. The Code of Canon Law: A Text and Commentary, Bangalore,
Theological Publications, 1999, p. 213.
3636
A. Marzoa, et al eds, Exegetical Commentary on the Code of Canon Law, Volume II/I, Canada,
Wilson and Lafleur, 2004, p. 356.
3737
Cf., J. T. Martin de Agar, A Handbook on Canon Law, Canada, Wilson & Lafleur Ltee., 1999,
p. 59.
3838
A. Marzoa et al, eds., Exegetical Commentary on the Code of Canon Law, Volumes II/1,
Canada, Wilson & Lafleur, 2004, p. 357.
3939
Ibid., p. 356.
Scripture which has been handed down by our forebears and which is
generally received in the Church, as set out especially in the documents of
the Councils and of the Roman Pontiffs. They are to avoid profane
novelties and pseudo-science.”4040
This provision is taken almost verbatim from Canon 129 of the 1917 Code
of Canon Law which says:
“Upon ordination to the priesthood, clerics shall not interrupt their studies,
especially sacred ones; in sacred disciplines, the solid and traditional
doctrine that has been commonly received by the Church shall be
followed, avoiding profane verbal novelties and what falsely passes for
science.”4141
It is said that the issuance of Canon 129 of the 1917 Code of Canon law
has brought some practices in the past. These practices would include the required
examinations for young clergy for the first three years in the ministry and the
mandatory attendance in periodic conferences by all priests. The examinations
included Holy Scripture, dogma, moral theology, canon law, church history and
liturgy. The conferences, on the other hand, were considered practical in nature
like solving problems and cases with emphasis on forming conscience. It is even
emphasized that attendance at the conferences was judicially prescribed and could
be enforced by penalties. However, all these provisional practices are no longer in
effect. All legislations emanated after Vatican II, as in the case of the
4040
A. Marzoa et al, eds., Exegetical Commentary on the Code of Canon Law, Volumes II/1,
Canada, Wilson & Lafleur, 2004, p. 355.
4141
Cf. E. Peters, curator, The 1917 or Pio-Benedictine Code of Canon Law, English Translation,
Ignatius Press, San Francisco, p. 82.
promulgation of the 1983 Code of Canon Law, superseded previous
provisions.4242
Moreover, the intellectual formation or permanent formation stipulated in
paragraph one of Canon 279 of the 1983 Code of Canon Law is understood in
such a way that it is not a repetition of what is already known, but it should be
guided towards a true enrichment of theological knowledge based on Sacred
Scripture and tradition reflected in the magisterium of the Church and on the
document of the Roman Pontiffs. The same paragraph also makes clear the
direction of the program namely, the pursuance of sacred studies or sciences
confined to the following considerations “dogmatic and moral theology, canon
law, ecclesiastical history and Sacred Scripture,”4343 and the avoidance of profane
novelties and pseudo-science, known as Modernism.4444
The second paragraph of Canon 279 of the 1983 Code of Canon Law
states:
“Priests are to attend pastoral courses to be arranged for them after their
ordination, in accordance with the provisions of particular law. At times
determined by the same law, they are to attend other courses, theological
meetings or conferences, which offer them an occasion to acquire further
knowledge of the sacred sciences and of pastoral methods.”4545
4242
Cf. J. Coriden, et al, eds. The Code of Canon law: A Text and Commentary, Paulist Press, New
York, 1985, p. 214.
4343
Cf. Ibid., p. 213.
4444
Cf. Ibid.
4545
Cf. Marzoa et al, eds., Exegetical Commentary of the Code of Canon Law, Volume II/I,
This paragraph expresses the same requirement found in Canon 131 § 1 of
the 1917 Code of Canon Law which says:
“In the episcopal city and in each vicariate several times per year, on days
determined by the local Ordinary, meetings are to be held, called
conferrals or conferences, on morals and liturgy; to which can be added
other exercises that the Ordinary judges to be useful towards promoting
the knowledge and piety of clerics.”4646
The aforementioned second stipulation of Canon 279 enjoins priests to
attend courses after ordination that hone their intellectual as well as their pastoral
skills. The attendance in the said opportunities, like “lectures, theological
meetings and conferences,”4747 for reason of growth in priestly life and ministry,
has been truly recognized as a mandatory pursuit. The same paragraph also
emphasizes particular law or laws of any local territories which gives a concrete
expression of the mandate and which determines the specifics of the program as
well.4848 All programs for priests, prescribed by the said particular laws, are
determined and decided upon thru the Office of the Bishop. The bishops, with a
chosen team, should provide this service to the priests and to make sure that no
priest fails to fulfill his obligation through lack of means.4949
“However well-intentioned their motivations and however genuine their

personal dedication to the church and concern for society, priests of our time
4646
Cf. E. Peters, curator, The 1917 or Pio-Benedictine Code of Canon Law, English Translation,
Ignatius Press, San Francisco, p. 82.
4747
Cf. Marzoa et al, eds., Exegetical Commentary of the Code of Canon Law, Volume II/I,
4848
Cf. J. Coriden et al., eds. The Code of Canon Law: A Text and Commentary, Paulist Press,
New York, 1985, p. 215.
4949
Cf. E. Capparos, et al., eds., Code of Canon Law Annotated, Wilson &La fleur Limitée,
Montreal, 1993, p. 233.
need a comprehensive and well-designed program of continuing formation to

build and sustain the formation begun in their seminary years.”5050
Moreover, some canonists believe that this second stipulation of Canon
279 of the 1983 Code would suggest specific norms, depending on the needs of
the priests themselves and of the local ecclesiastical territory, on the permanent
formation of the clergy. The norms, which may be defined by particular laws,
come with the following instruments of formation such as: advanced courses
designed in particular for young priests; short courses of study like one week in a
year or one day a month for all priests; priestly meetings in small-sized groups,
by virtue of age, assignments, particular needs and priestly associations,
suitable for discussion of pastoral classes; libraries as something recommended;
and vacation time or sabbatical periods to deepen theological, canonical or
pastoral studies.5151
The third paragraph of Canon 279 of the 1983 Code of Canon Law states
“They are to seek a knowledge of other sciences, especially those linked to

the sacred sciences, particularly in so far as they benefit the exercise of the
pastoral ministry.”5252
5050
A. Bevilacqua, “Priests’ Continuing Formation,” Address to the Oct. 23-28, 1995 International
Symposium at the Vatican marking the 30 th anniversary of “Presbyterorum Ordinis,” p. 2., Cf.
Canon 279 of the 1983 Code of Canon Law states thus § 3. “They are to seek a knowledge of
other sciences, especially those linked to the sacred sciences, particularly in so far as they benefit
the exercise of the pastoral ministry.”
5151
Cf. A. Marzoa et al., eds., Exegetical Commentary on the Code of Canon Law, Midwest
Theological Forum, 2004, p. 358. The text of Canon 283 § 2 – “They may, however, take a
rightful and sufficient holiday every year, for the length of time determined by general or by
particular law.,” Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life
of Priests (11 February 2013) , 83. Bold letters are personal to the author and for emphasis.
5252
Cf. C.I.C. c 279 § 3.
Commentaries on this particular provision are wanting. However, this
specific stipulation calls for a general understanding that any discipline which
may be considered important and relevant to the ministerial activity of a priest is
deemed acceptable. The determinants to the acceptability of a particular program
depends on the needs of the local Churches and the charism of the priests
themselves. As in the case of the Archdiocese of Manila, there are priests who
have been trained in Social Communications, Pastoral Counselling and
Psychology, Catholic Education, Catechetics, and others. The opportunities to be
prepared for other ministries in response to the pastoral demands of
evangelization are welcomed. This reality of preparing priests for specialized
ministries is happening in other dioceses and has been recognized by the local
Church of the Philippines.5353
C. Some Basic Principles of Ongoing Formation
The need for ongoing formation of priests, well-expressed in the Post-
Synodal Exhortation, Pastores Dabo Vobis of Pope John Paul II, is a perennial
call that is constant and always verbalized in the Church. The nature of ordained
ministry demands it and the Church acknowledges it. The ongoing formation of
5353
Cf. J. Coriden et al., eds. The Code of Canon Law: A Text and Commentary, Paulist Press,
New York, 1985, p. 215., Cf. Acts and Decrees of the Second Plenary Council of the Philippines,
pp. 259-260. Article 83 says “Priests should be adequately trained in managerial and bahavioral
science towards a more fruitful and effective pastoral ministry, and better work with people in
team ministry.”
priests helps priests “deepen what it means to be a priest.”5454 Chapter 3 of the
Directory for the Life and Ministry of Priests released in 2013 outlined a clear set
of principles which are very much interlinked with one another. They are the
following:
1. It must be imparted by the Church. Ongoing formation is a right-duty of the
priest, and imparting it, is a right-duty of the Church. The Church has the duty to
produce priests.5555“The proper training of men for ordained ministry has always
been an important experience in the life of the Church.” 5656 The Church, with her
long history of providing and updating priestly formation highlighted by the
Decree of Council of Trent on Seminaries, 5757 has the responsibility to develop

5454
Cf. CONGREGATION FOR THE CLERGY. Directory for the Life and Ministry of Priests,
87.
5555
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 65. The whole
paragraphs states as follows “Given that the formation of candidates belongs to the Church’s
pastoral care of vocations, it must be said that the Church as such is the communal subject which
has the grace and responsibility to accompany those whom the Lord calls to become his ministers
in the priesthood.”
5656
Cf. J. Coriden et al, eds., The Code of Canon Law: A Text and Commentary, Bangalore,
Theological Publications, 1999, p. 174.
5757
Cf. http://sck.ca/priestly-formation/history-of-priestly-formation/ 9/12/18. Additional data on
the Tridentine Decree on Seminaries. The Council of Trent stated:
 Every cathedral and metropolitan Church are obliged to have a seminary of its own.
 Smaller and poorer jurisdictions might band together to form what today would be called
a regional seminary.
 While every diocese is obliged to have a seminary, not every candidate whom a bishop
ordains has to be educated in a seminary.
 Candidates for the seminary should be at least twelve years of age with skills in reading
and writing and be of suitable moral character.
 Preference is to be given to the sons of the poor.
 Intellectual formation is to be suited to the candidate’s age and abilities.
 However, a curriculum of sorts is specified; they are to study letters, the humanities,
chants, and the science of ‘ecclesiastical computation,’ scripture, moral and pastoral
theology, and rubrics.
and look after the aspects of her priests’ permanent or ongoing formation as
well.5858
The Church is forever regarded as the “sacrament of the presence and
action of Jesus in our midst and on our behalf.” 5959 Through ongoing formation
program and under the guidance of the bishop, the life and ministry of the priests
become relevant to the contemporary community. The Church is in perpetual
mission to bring the Gospel to all nations and the priests have a special role in it.
2. It must be ongoing. The ongoing formation of priests is based on a dynamic
demand intrinsic to the ministerial charism.6060 The demand for ongoing
formation is anchored on two reasons: human, for every life is a journey to
maturity which requires constant formation considering that there is no human
 Spiritual formation includes wearing the clerical dress, receiving the tonsure, assisting at
daily Mass, going to Confession once a month, and to Holy Communion as often as the
advice of the spiritual director permits.
 Professors in the seminary are to be qualified academically with master’s, licentiate, or
doctoral degrees in the particular fields of their expertise and to be competent in
discharging their offices.
5858
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 78.
5959
Cf. Ibid.
6060
February 2013), 91.
work that does not require updating to remain effective;6161 and theological,
ongoing formation is considered a call within the priesthood.6262
The formation of priests is in itself permanent and irreversible. Both the
Church who imparts it and the priests who receive it may not ever consider that
formation is over and done. The document, Directory for the Life and Ministry of
Priests, explicitly emphasized two important words: all and always. “It is
necessary that it be thought out and developed in such a way that all priests may
receive it always, keeping ever in mind characteristics and possibilities that vary
with age, condition of life and assignments.”6363
3. It must be complete. The ongoing formation of priest must bring together into
harmony the four identified aspects of priestly formation namely, human,
spiritual, intellectual and pastoral. Briefly they give the following considerations:
“The human dimension, which represents the ‘necessary and dynamic

foundation of all priestly life; the spiritual dimension, which helps to
shape the quality of priestly ministry; the intellectual dimension, which
provides the rational tools needed in order to understand the values that
6161
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 70. The complete
citation is as follows “Every life is a constant path towards maturity, a maturity which cannot be
attained except by constant formation. It is also demanded by the priestly ministry seen in a
general way and taken in common with other professions, that is as a service directed to others.
There is no profession, job or work which does not require updating, if it is to remain current and
effective. The need to ‘keep pace’ with the path of history is another reason justifying ongoing
formation.”
6262
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 70. The whole citation
reads as follows “In this sense one can speak of a vocation ‘within’ the priesthood. The fact that
God continues to call and send forth, revealing His saving plan in the historical development if the
priest’s life and the life of the Church and of society. Permanent formation is necessary in order to
discern and follow this constant call or will of God.”
6363
Cf. Ibid.
belong to being pastor, to make them incarnate in daily life, and to

transmit the content of the faith appropriately; the pastoral dimension,
which makes possible a responsible and fruitful ecclesial service.”6464
The Post-Synodal Apostolic Exhortation, Pastores Dabo Vobis, have
completed the dimensions of priestly formation which are being addressed in the
seminary training. These dimensions, in the same document, are also considered
relevant to priests in their ongoing formation. The concern of Canon 279 which is
the intellectual and professional dimension subsists in the whole ongoing
formation program of priests. All aspects of ongoing formation must assist each
priest to become more committed to the priestly ministry. Programs for priests
must be of assistance to attain maturity.
“the development of a human personality matured in the spirit of service

to others in whatever task assigned to him; to be intellectually prepared in
the theological sciences in harmony with the ‘Magisterium of the
Church,’ as well as in the human sciences insofar as related with his
ministry, in order to carry out with greater effectiveness his role as a
witness of the faith; to have a solid spiritual life nourished by intimacy
with Jesus Christ and love for the Church; and to carry out his pastoral
ministry with commitment and dedication.”6565
4. It must be organic and systematic. The ongoing formation of priests must
have a certain structure established “in an opportune manners, instruments, times,
and subjects for its concrete and adequate implementation.” 6666 It is not
6464
Cf. Ibid., 89.
6565
6666
Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests,
97., Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of Priests in the
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992). The complete
presentation can be viewed in the following paragraphs, 99-103.
something haphazard. Rather, it facilitates a “systematic offering of subjects
which unfolds by stages, and takes precise forms: the likes of “priestly
encounters, pastoral year, time of rest, the house of clergy, and days of
recollections and retreats,”6767 and farther elaborated in the significance of
sacramental fraternity sustained in “fraternal meetings, Spiritual Direction
and Confession, common table, Common Life and Priestly Associations.”6868
This principle of ongoing formation clarifies the need for organization and
systematization of programs for priests. It acknowledges definite precision and
clarity of practical items like the what, when, who and how of any activities
More importantly, themes related to the sacred sciences top the list of concerns of
the ongoing formation for priests. This direction would mean the thematic
considerations of knowledge of the Scriptures, of the writings of the Fathers of the
Church and of the teachings of great Councils.6969
5. It must be personalized. The direct objective of ongoing formation is the
service to each one of those receiving it that is to all and every priest. Although
collective or common means is easier to provide, the fifth principle of ongoing
6767
February 2013), nn. 99- 102. Bold letters are for emphasis.
6868
Fundamentalis Institutionis Sacerdotalis (8 December 2016), 88. Bold letters are for emphasis.
6969
February 2013), 97. The following themes: the knowledge of the Scriptures in entirety, the Fathers
of the Church and the great Councils: “each of the contents of the faith in its unity; essential
matters of moral theology and the social doctrine of the Church; ecumenical theology and
fundamental orientation regarding the great religions with respect to ecumenical, inter- religious
and inter cultural dialogue; philosophy and Canon Law.”
formation verbalized the needs of specific groupings of priests. The documents,
“Pastores Dabo Vobis and the Directory for the Ministry and Life of Priests,”
have given this particular suggestion to address the needs of the priests belonging
to different groupings. These clergy groupings are young clergy, priests of
middle age, elderly priests and priests of physical weakness.
“Considering the age, conditions of life or situations and duties, there must
also be other means that tend to personalize the formation of each person.
The seeming groups of: young clergy, priests of middle age, elderly priests
and priests of physical weakness, need to be recognized and be given
important support. In the implementation of the program, each priest must
feel that he is encouraged, with the word and with example of his Bishop
and his confreres in the priesthood to assume responsibility for his own
formation since he is the first formator of himself.”7070
This principle reinforces the recognition of the Church of the significant
contribution of the priests in the work of evangelization. Every priest at any given
time under different circumstances and condition has something to contribute to
the community and has personal and specific needs as well.
D. Agents of Ongoing Formation of Priests
Realizing the future of evangelization, the Church acknowledges the need
to care for her priests: for their personal sanctification in the ministry and constant
updating of their pastoral commitment as an important task.7171 The documents
Directory for the Life and Ministry of Priests and Ratio Fundamentalis
7070
February 2013), 98., Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of
Priests in the Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), Further
reading is found in paragraphs 76, 77.
7171
Cf. Ibid., Pastores Dabo Vobis, 2.
Institutionis Sacerdotalis complemented partially each other in recognizing the
agents of ongoing formation of priests. These agents are responsible for the
ongoing formation of priests. They are the following:
1.The priest himself – It is being categorically emphasized that every priest is
into a perpetual journey of conversion and is responsible for this lifetime
commitment. Recalling a beautiful insight on ongoing formation and on the
Sacrament of Holy Orders, it says
“The priest then gives his response, in faith, to Jesus’ call: I am coming, to
follow you.” From this moment there begins that response which, as a
fundamental choice, must be expressed anew and reaffirmed through the
years of his priesthood in countless other responses, all of them rooted in
and enlivened by that ‘yes’ of Holy Orders.”7373
Hence, the priest is fully responsible for his growth and development. “It
is incumbent upon each priest the duty to be faithful to the gift of God and the
dynamism of daily conversion coming from the gift itself.” 7474 “The priest
himself is ‘principally and primarily responsible for his own ongoing
formation.”7575 Canon 279 demands an obligation and grants a right on every
ordained minister to continue to embrace his vocation by pursuing the studies of
sacred sciences, by attending lectures and by welcoming others means of
formation suited to his status in life and ministry.
7373
Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 70.
7474
Cf. Ibid. 79.
7575
Cf. CONGREGATION FOR THE CLERGY, The Gift of Priestly Vocation, Ratio
2. Priestly Assistance or Priestly Fraternity – There is no doubt that the
Presbyterium is a significant reality in the life of priests. “Priests by virtue of their
ordination to the priesthood are united among themselves in an intimate
sacramental brotherhood.”7676 Canon 275 § 1 of the 1983 Code attests to that
reality. This canon says:
“Clerics are working together for the same purpose, namely the
building up of the body of Christ, they are to be united with one
another in the bond of brotherhood and prayer. They are to seek to
co-operate with one another, in accordance with the provisions of
particular Law.”7777
In the different local territories, priests together with their bishops form
one brotherhood. Even though priests are assigned to different duties, nevertheless
they carry on one priestly ministry. Their sacramental bond makes all priests one
community in the vineyard of the Lord. “Each one, therefore, is united in special
bonds of apostolic charity, ministry and brotherhood with the other members of
the priesthood.”7878
Moreover, growth and development of priests are also realized in another
realistic grouping of priests called priestly fraternity. The Church recognizes that
“the right of association is a natural right grounded in the dignity of the human
person and therefore may be exercised within the jurisdictional sphere of the
7676
Priests, Presbyterorum Ordinis (7 December 1965), 8: AAS 58 (1966).
7777
Cf. C.I.C. c. 275.
7878
Church.”7979 This priestly fraternity provides an unconditional support to priests
themselves. There are “diverse priestly associations,” 8080 whose statutes are not
in opposition to priestly life and so are recognized by the competent authority.
The suitable and well-tried rule of life in these association again promotes
holiness in the exercise of their ministry. It even fosters unity among the clergy
with their local ordinary. It can facilitate good practices like: fraternal correction;
spiritual direction; and administering the sacraments, in particular that of
reconciliation, are highly effective means to reinforcing the common bond of
fraternity.8181 Canon 278 of the 1983 Code of Canon law has this to say:
Canon 278 § 1. Secular Clerics have the right of association with

others for the achievement of purposes befitting the clerical state.
§ 2. Secular clerics are to hold in high esteem those associations

especially whose statutes are recognized by the competent authority
and which, by a suitable and well-tried rule of life and by fraternal
support promote holiness in the exercise of their ministry and foster
the unity of the clergy with one another and with the Bishop.
§ 3. Clerics are to refrain from establishing or joining associations

whose purpose or activity cannot be reconciled with the obligations
proper to the clerical state, or which can hinder the diligent
fulfillment of the office entrusted to them by the competent
ecclesiastical authority. 8282
7979
Cf. A. Marzoa et al., eds., Exegetical Commentary on the Code of Canon Law, Volume II/I,
Midwest Theological Forum, 2004, p. 351.
8080
Cf. CONGREGATION FOR THE CLERGY, Directory for the Life and Ministry of Priest (11
February 2013), 106.
8181
Midwest Theological Forum, Chicago, 2004, p. 335. Italics are for emphasis.
8282
Cf. C.I.C., c. 278.
3.Bishop - There is indeed a bond that brings Bishop and his priests together.
There is a true and “special relationship between them and the bishop due to the
fact that priests receive their priesthood from him and share his pastoral solicitude
for the People of God.”8383 The Bishop must exercise the greatest care in the
formation of priests on two levels both “with respect to individual priests, whose
formation must therefore be personalized as possible, and with respect to all the
priests insofar as members of the diocesan presbyterate.”8484
The document of the Church, Ratio Fundamentalis Intitutionis
Sacerdotalis, clarified the relationship between the initial formation and ongoing
formation of priests. The duties of the bishops in both moments are also palpable
and clear. There are canons in the 1983 Code of Canon Law which highlight the
duties of the bishops. They are the following: Canon 232,8484 on the primary task
of the bishop to form priests, Canon 241 § 1,8585 on the selection process of
candidates, Canon 243,8686 on the rule of life while in seminary training, and
8383
February 2013), 107., Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of
Priests in the Circumstances of the Present Day, Pastores Dabo Vobis (25 March 1992), 79.
8484
Cf. Ibid., Pastores Dabo Vobis., Cf. CONGREGATION FOR THE CLERGY, Directory for
the Ministry and Life of Priests (11 February 2013), 108.
8484
Cf. CIC, c. 232 “The Church has the duty and the proper and exclusive right to form those who
are commissioned for the sacred ministries.”
8585
Cf. CIC, c. 241 § 1 “The diocesan bishop is to admit to the major seminary only those who are
judged capable of dedicating themselves permanently to the sacred ministries in the light of their
human, moral, spiritual and intellectual characteristics, their physical and psychological health and
their proper motivation.”
8686
Cf. C.I.C, c. 243 “Furthermore, each seminary is to have its own rule, approved by the
diocesan bishop or, in the case of an international seminary, by the bishops involved; in the
seminary rule the norms of the program for priestly formation should be adapted to particular
circumstances, and those areas of discipline which affect the daily life of the students and the
order of the entire seminary to be determined more precisely.”
furthermore, for the priests themselves, Canon 3848787 reiterates the duty of the
bishop to protect the rights and obligations of the priests knowing that the latter
are “indispensable helpers and advisers in the ministry and in the task of teaching,
sanctifying and shepherding the people of God.”8888
Moreover, Canon 384 clarifies three aspects of priestly life in which the
bishops must show real care namely: “defending their rights and ensuring that
they fulfill their obligations; providing them the means for their spiritual and
intellectual development; and providing them the necessary care for their
material needs.”8989 These rights and obligations of the priests are found in
Canons 273- 289 of the 1983 Code of Canon Law. “The bishop must provide for
the spiritual and intellectual needs of the presbyters, ensuring them the means
indicated in canon 279.”9090
4.The Team of Formators – “No formation is possible without both the person
who is to be formed and person who forms, the formator. The quality and
effectiveness of a plan of formation depend in part on the relative structures, but
mainly on the formators.”9191 Bishop has a special yet delicate task of forming a
8787
Cf. C.I.C. c. 384 “The diocesan bishop is to attend to presbyters with special concern and listen
to them as his assistant and advisers; he is to protect their rights and see to it that they correctly
fulfill the obligations proper to their state and that means and institutions which they need are
available to them to foster their spiritual and intellectual life; he is also to make provision for their
decent support and social assistance, in accord with the norm of the law.”
8888
8989
Midwest Theological Forum, Chicago, 2004 p. 791. Italics are for emphasis.
9090
Cf. Ibid.
9191
Midwest Theological Forum, Chicago, 2004 p. 791.
group of formators, who are priests themselves, qualified and respected and
trusted co-workers with the bishop. The said priest-formators will serve confreres
with this work of ongoing formation of priests. It may be considered also that
selection of the members of the team of formator may be taken from the list of
seminary professors and formators themselves which primarily belong to the
competence of the bishop as mentioned in the Canon 253 of the 1983 Code. 9292
Another structure which the 1983 Code provides that ensure the complete
adherence to ongoing formation is the office of the Vicar Forane as stipulated in
Canon 555 § 2, 1°.9292
Moreover, while it was said that Bishop retains responsibility for his own
circumscription, collaboration with other particular Churches on the regional and
national level is possible and collaboration with Academic and Spiritual Centers
will also be helpful.
E. Conclusion
1. Canon 279 of the 1983 Code is a particular law of the Church that
stipulates the obligation and a right of priests to pursue post-ordination studies or
9292
Cf. C.I.C. c. 253 § 1. Only those persons are to be appointed by the appropriate bishop or
bishops to teach the philosophical, theological, and juridical discipline in a seminary who, being
outstanding in virtue, have obtained a doctorate or licentiate from a university or faculty
recognized by the Holy See.
§ 2. Care is to be taken that distinct and individual teachers are appointed to teach Sacred
Scripture, dogmatic theology, moral theology, liturgy, philosophy, canon law, church history, and
other discipline es all of which are to be taught in accord with their own methodology.
9292
Cf. C.I.C. c. 555 § 2, 1“Within the vicariate entrusted to him the vicar forane: is to see to it that
clerics, in accord with the prescriptions of particular law and at the times stated in that law, attend
theological lectures, meetings or conferences in accord with the norm of can. 279, § 2.”
ongoing/permanent formation. Its importance is clearly validated by the list of
Church documents that have spoken about what this canonical provision has
imposed and bestowed on every ordained minister of the Church. The priestly
formation, seen as one, integral, grounded in community and missionary in
spirit9393 started by the Lord himself,9494 Jesus the High Priest and continued by
the Church who has the proper duty to form ordained ministers, 9595 has made it
very clear that ongoing formation is a necessity in the ministry and life of priests.
Priestly ongoing formation is just a means to continue his journey of conversion
to Christ and so to be able to answer a basic question of how could a priest
become: a true witness to Jesus in his being and acting; a true minister of the
Word and of the sacraments, and a true servant-leader and a builder of the
Christian community.
2. Canon 279 of the 1983 Code of Canon Law, considering the nature of
the law which serves the common good, guarantees that the ministry of the priest
becomes pastorally relevant to his contemporaries with the help of the bishop and
fellow priests. It enables a priest to know that effective, efficient and fruitful
priesthood, consists of openness to growth as a person in human, spiritual,
intellectual and pastoral aspects of his life and ministry. Priest does not stop
learning and continues his journey towards complete configuration to Christ, the
9393
Fundamentalis Institutionis Sacerdotalis (8 December 2016), p. 3. Italics are for emphasis.
9494
Cf. http://sck.ca/priestly-formation/history-of-priestly-formation/ 9/12/18.
9595
Cf. C.I.C. c. 232. The text reads as follows “The Church has the duty and exclusive right to for
those who are designated for the sacred ministries.”
Good Shepherd. The Sacred Rite of Ordinations to the Priesthood just commences
the priest’s permanent formation by attending lectures and conferences on sacred
sciences and other disciplines relevant to his noble journey to becoming a credible
witness and an authentic disciple of the Lord imbued with pastoral charity.9696
Chapter 3
The Ongoing Formation Program of the Archdiocese of Manila
A. Introduction
9696
Circumstances of the Present Day (25 March 1992), 70. The text reads as follows: “The heart and
form of the priest’s ongoing formation is pastoral charity: The Holy Spirit, who infuses pastoral
charity, introduces and accompanies the priest to an ever knowledge of the mystery of Christ
which is unfathomable in its richness (cf. Eph. 3:14ff.) and in turn, to a knowledge of Christian
priesthood. Pastoral charity itself impels the priest to an ever-deeper knowledge of the hopes, the
needs, the problems, the sensibilities of the people to whom he ministers, taken in their specific
missions as individuals, in their families, in society and in history.”
A precise and candid question of what is there to be found in the
Archdiocese of Manila is a reasonable inquiry. The Archdiocese of Manila, being
the mother of all particular churches in the Philippines is expected to have
something that will justify to the stipulated demand of Canon 279. The same
particular Church is being looked up to as an important Church which can offer
ongoing formation programs to priests for their continuous growth and
development in the ministry. Yet, the honest answer to the aforementioned
question is a little difficult to produce with promptness.
This expository work is all about tracing what can be said about the life of
the Archdiocese of Manila in general and about the ongoing formation of priests
in particular since the promulgation of the 1983 Code. The author knows
perfectly well that the local Church of the Philippines may not have the
“Guidelines for the Ongoing Formation of Priests,” nor “The Basic Plan for the
Ongoing Formation of Priests,”9797 both issued by the U.S. Bishops in June 2000
and in 2001 respectively. But the Philippine Church has celebrated two important
gatherings that left significant imprints on the understanding of priesthood and the
for the ongoing formation of priests and the direction to which all dioceses are
highly encouraged to take. The Archdiocese of Manila has both hosted and
actively participated in these two great events in the life of the local Church of the
Philippines. These two national events and initiatives are the Second Plenary
9797
Cf. http://www.usccb.org/beliefs-and-teachings/vocations/priuestly-life-ministry/national-plan-
for-the-ongoing-formation-of-priests.cfm. 8/26/2017.
Council of the Philippines in 1991 with its decrees addressing ongoing formation
of priests and the National Pastoral Consultation on Church Renewal in 2001 with
its reports on the “Accomplishments” and the “Obstacles” the ongoing formation
of priests has merited and need to address altogether. The local Church of Manila
has taken these events to accompany the priests in their meaningful engagement
with the community.
Moreover, the author can only recount the circulars issued by the Local
ordinaries of the Archdiocese of Manila which directly point to priestly gatherings
that fulfilled the demand of Canon 279 to hold conferences and in compliance
with intellectual and pastoral honing of the priests in the same territory.
B. The Second Plenary Council9898 of the Philippines
Known to many as PCP II, the Second Plenary Council of the Philippines
was seen as a landmark in the history of the Philippine Church. It was celebrated
in 1991 from January 20 up to February 17 with much publicity and exposure.
With the 1983 Code of Canon already promulgated, it can be postulated that
considerations on the Ministry and Life of Priest were discussed in the light of the
new provision on the continuing formation of the priest and the renewal of the
Philippine Church.9999
9898
CIC 439 § 1. A Plenary council, that is one which is held for all the particular churches
belonging to the same conference of bishops, is to be celebrated as often as it seems necessary or
advantageous to the conference of bishops, with the approval of the Apostolic See.
9999
Cf. Exhibit 2, Archbishop Leonardo Z. Legaspi, OP. “Project: Plenary Council.” Several
reasons justifying the celebration of the Second Plenary Council of the Philippines:
“1. The Plenary Council of Manila was held 81 years ago in 1907.
PCP II has three particular paragraphs, namely 570 to 573, that deal with
permanent formation which follows after ordination and lasts the entire priestly
life.100100 Alluding to the experience of the “fatigue factor” and heeding the
invitation of the Lord to his disciples – “Come aside and rest a while.” The whole
paragraph reads as follows:
“For this reason, the priest needs moments of quiet and time to recover his
resources. He has to update himself in the areas that would make him a
more efficient servant-leader, such as scriptures, theology, Church social
teachings, the use of various media for message and value communication,
reflection and prayer for growth in personhood and shepherding. Thus,
arch/dioceses or regions need to set up their own permanent formation
program for priests, taking always into account the particular needs of
priests at different stages of priestly life and ministry.”101101
The council fathers saw the relevance of the ministry of the ordained
ministers as agents of renewal in different criteria. Priests were contemplated as
Servant-Leaders102102 in Christian community. They are a bearer of the Word; a
presider in Eucharistic celebration; a witness in the exercise of his prophetic
ministry; and an inspiration in the service of the people. The juridical situation of
2. The first Plenary Council of the Philippines was held 33 years ago in 1953.
3. Meanwhile many changes have occurred brought about mainly by the II Vatican
Council, the promulgation of the New Code of Canon Law, seven Ordinary and two
Extraordinary Synods of Bishops.
4. The pastoral situation is very much different from the one obtaining in 1953.”
100100
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, 564, p. 192.
101101
Cf. Ibid., 571, p. 194. Additional information. Of special importance in permanent formation
are the different forms of priestly community life which help priests ward off loneliness in the
ministry, different associations and fraternities of priests which help in fostering communal and
individual prayerfulness, common studies and other kinds of mutual help among them. Wisely
then should bishops encourage such coming together of priests. (#572).
102102
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, pp.177-178. The text
states “Hence, we can appropriately call ordained ministers, servant-leaders of the community.
They are in charge of the community. And they are to build up the Christian community….
the priest makes the priest himself integrally included in the whole understanding
of a community of disciples. This reality was accepted and approved in
consonance with and in “harmony with Canons 204 and 207. 103103 Hence, the
role and the ministry of the ordained ministers was considered vibrantly
influential.104104
PCP II has re-emphasized the very nature of the ministerial priesthood as a
community-based reality. It has opened wide a variety of reflections on the
ministry of the ordained priests in the light of the People of God who also share in
the common priesthood of Christ. “The priesthood of the ordained ministers is not
separate from the priesthood of the faithful.”105105 Ordained ministers do not lose
the fundamental priesthood during ordination. “They are ordained in order to

103103
It is based on one of the observations given by Congregatio Episcopis with Pro. N. 875/88 on
the Decrees of the Second Plenary Council of the Philippines. The texts of the Canons mentioned
are the following:
Can. 204 - 1. Christ’s faithful are those who, since they are incorporated into Christ through
baptism, are constituted the people of God. For this reason, they participate in their own way in
the priestly, prophetic and kingly office of Christ. They are called, each according to his or her
condition, to exercise the mission which God entrusted to the Church to fulfil in the world.
2. This Church, established and ordered in this world as a society, subsists in the
Catholic Church, governed by the successor of Peter and the Bishops in communion with him.
Can. 207 – 1. By divine institution, among Christ’s faithful there are in the Church sacred
ministers, who in law are called clerics; the others are called lay people.
2. Drawn from both groups are those of Christ’s faithful who, professing the
evangelical counsels through vows or other sacred bonds recognized and approved by the Church,
are consecrated to God in their own special way and promote the salvific mission of the Church.
Their state, although it does not belong to the hierarchical structure of the Church, does pertain to
its life and holiness.
104104
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, p. 175. The text of the
document states thus: “In our cultural context, perhaps nothing on the human plane will influence
both the shape of the Church and its impact on Philippine society as palpably as the leadership of
its ordained ministers. We need bishops, priests and deacons who will propel the Church
according to the mind and spirit of Christ to a new and vigorous evangelizing thrust in the decades
to come. It is of the utmost importance then that we project a shape of the ordained ministry that
responds to the signs of the times.”
105105
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, p. 176.
enable God’s priestly people to actualize their common priesthood….”106106
“The priest is the representative of Christ the Head in the community and before
the community.”107107 It is an office exercised within a community called the
People of God. The community is both a gift because the priests are placed within
them, a given reality, and at the same time, a task, because the priests have to
animate and form them. Priests are servant-leaders of the community. “They are
in charge of the community. And they are to build up the Christian community.
Their task ‘extends by right also to the formation of a genuine Christian
community.’”108108 With all of these considerations, the obligation and right of
priest to undergo and pursue continuous formation was made relevant and
important.109109
C. PCP II Decrees for the “Continuing Formation” of Priests
To highlight the direction of the renewal of the Church in the Philippines,
decrees were promulgated to stir the actions and responses of the members of the
local Church. The roles of every faithful were identified with clarity of mission
and purpose. The contribution of the priests was appreciated with high hopes and
106106
Ibid.
107107
Ibid.
108108
Ibid., p. 178., Cf. S SECOND VATICAN ECUMENICAL COUNCIL, Decree on the
Ministry and Life of Priests, Presbyterorum Ordinis (7 December 1965), 6: AAS 58 (1966).
109109
Cf. Ibid., Acts and Decrees, p. 194. The statement runs as follows “For these reasons, the
priest needs moments of quiet and time to recover his ‘resources.’ He has to update himself in the
areas that would make him a more efficient servant leader, such as scriptures, theology, Church
social teachings, the use of various media and communication, reflection and prayer for growth in
personhood and shepherding. Thus arch/dioceses or regions need to set up their own permanent
formation programs for priests, taking always into account the particular needs of priests at
different stages of priestly life and ministry.”
aspirations. Thus, the following decrees relevant to the life and ministry of priests
were stipulated:
Article 80 #1. Continuing education for renewal and updating is a

necessity for all priests.
#2. Each diocese must hence set up specific programs (including short
courses by invited experts) for this purpose. They should be mandatory
for priests after a specific time in the ministry.
 Depending on their needs, the needs of the people and the exigencies of
the local Church, priests should be given the option of having a sabbatical
leave of one semester after five years or so of active ministry, for purpose
of rest and further formation. Subsequent requests for sabbatical leave
will also be judged by the local Ordinary.
 The expenses of renewal programs should be funded by the diocese with a
view to overcoming reluctance of some individuals to avail themselves of
these opportunities.
 Priests should receive periodic on-going formation and training in
communication skills and public speaking to enhance their ability to
preach the Word of God.
 Regular spiritual renewal for all priests in the diocese is mandatory.
 The CBCP will submit to the bishops, programs at the national and
regional levels for continued updating and renewal of priests.
 Along the same lines, a national center for renewal, where priests can
come for an extended period of overall priestly renewal, especially after
15 or more years in the ministry should be set up.
Article 83. Priests should be adequately trained in the managerial and

behavioural sciences towards a more fruitful and effective pastoral
ministry, and the better to work with people in team ministry. 110110
The whole decretal body of the Second Plenary Council of the Philippines,
got the “recognitio” issued by the Holy See on April 25, 1992, and subsequently
was promulgated on July 22, 1992. It was said then that the Acts and Decrees of
the Second Plenary Council of the Philippines called for renewal of the
110110
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, pp. 259-260.
Philippines Church and a National Pastoral Plan was drawn to help in the
implementation of the decrees.111111 The direction of the ongoing formation of
priests is truly clear in all the letters of the decrees. However, the responses of
each and every particular Church calls for the same clarity of acceptance and
implementation.
D. The National Pastoral Consultation on Church Renewal
The National Pastoral Consultation on Church Renewal was convoked by
the Catholic Bishops’ Conference of the Philippines almost ten years after the
implementations of the decrees of the Second Plenary Council of the Philippines.
The said consultation was held at San Carlos Seminary, Guadalupe, Makati from
January 22-27, 2001.
The Bishops of the Philippines saw “the need to review the results of the
Second Plenary Council of the Philippines in the life of the Church.” 112112
Questions were raised and aims were verbalized in order to determine the
experiences of the different ecclesiastical territories in the Philippines.113113
111111
Cf. Proceedings and Addresses of the National Pastoral Consultation on Church Renewal, p.
1. The whole text states as follows “The Acts and Decrees of the Second Plenary Council of the
Philippines called for the renewal of the Philippine Church, envisioning itself as a community of
disciples, opting to be a Church of the Poor, and embarking on a renewed integral evangelization.
In order to help the different ecclesiastical jurisdictions in the implementation, a National Pastoral
Program was drawn up in the same year.”
112112
Cf. Ibid.
113113
2. The proposed questions are the following: “How far have we journey toward a renewed
Church? What have we done to realize the vision? What efforts have failed, and why? Why do
other efforts succeed? The expressed aims are the following:
1. To discuss the present situation of the Church and society on the occasion of the Great
Jubilee Year and in the light of PCP-II call to renewal;
Focusing on the priests, considered by the Second Plenary Council of the
Philippines as one of the agents of renewal, few things were said as part of the
statistical reports. “The number of priests, before and after PCP-II, increased and
kept its pace with the Catholic population…. And the workload of priest remains
relatively high.”114114 Moreover, on the concern regarding the implementation of
the programs that were relevant to the priests, the following reports were said:
1. On the accomplishments:
 Continuing formation of the clergy, many of which are organized by the

clergy themselves; consistent monthly meeting, gathering for prayer and
sharing; annual clergy assembly and fellowship; periodic social “outings”;
personalized help for confreres in crisis; Seminar Retreat for Priests,
sabbatical programs, ongoing formation of specialization in some fields,
some successfully completed licentiates and doctorate in Rome,
professionalization programs.
 Local association of the diocesan clergy has been revived, and etc.
 Bishop’s regular colloquium and pastoral visitation; kamustahan by the

Vicar Forane; appointments made with the recommendation of the
Presbyteral Council.
 Introduction of the team ministry. Parish priests have been a real agent of
renewal; commitment and dedication of the priest to the pastoral ministry
and fidelity to the Eucharist were addressed.
2. To share the diocesan experiences of the Church renewal so as to learn from one another
about the hindrances and difficulties as well as successful approaches to Church renewal
in the light of PCP-II and the National Pastoral Plan of 1992;
3. To deepen our understanding of the common Vision-Mission Statement of the Church in
the Philippines in 1992 and come up with specific, concrete and doable recommendations
for Church renewal;
4. To draw up common priorities or focal points of pastoral action for the renewal of the
Church in the Philippines, based on the situation and on the sharing of diocesan
experiences.
114114
Ibid., p. 22. Additional results of the study: “There was an increase in the number of diocesan
priests. There was a decrease in the number of religious priests. The ratio of Catholics also
improved.”
 Vocation promotion on various levels; establishment of pre-college

seminary.
 Commission of the Clergy was established, committee for the continuing

programs of priests, a commission for the implementation of the programs
that cater to the spiritual, emotional, temporal and social well-being of the
clergy; social benefits now in place; priests’ retirement foundation created;
standardization of priests’ honoraria in some dioceses.
 Collaboration of religious and diocesan clergy; self-sufficient parishes are

gradually being turned over to diocesan priests.
 Designation of a priest in charge of the clergy affairs, to whom the laity

could refer all their complaints and constructive criticisms.” 115115
2. On the obstacles:
 Pastors design their own program instead of the renewal programs agreed
upon as a vicariate or the direction of the diocese; some priests do not
fully avail of the services offered by the commissions.
 Lack of leadership of priests; lack of specialists (e.g. canon lawyer,

liturgist), and etc. “Lack of witnessing, commitment, time for the people;
luxurious lifestyle; lack of inspiration and encouragement from some
clergy; some priests leaving the diocese; a culture of silence among some
priests; clericalism, some ineffective priests; lack of priests’ attendance in
meetings, commitment; some “burned out”; some pastors limited to
sacramental functions
 Lack of experience of bishop; lack of teamwork between bishop and vicar

forane
 Lack of organizational communication which leads to sectoral gaps; lack

of clarity of the roles, task and functions on the district organization;
dependency of parish on the diocese, of the lay to the clergy; unavoidable
circumstances and problems disbanded the Team Ministry of Priests
115115
158.
 Some positions in the vicariate are not filled due to lack of priests; lack of
support of seminarians.”116116
The aforementioned reports taken from the responses of the different local
territories in the Philippines validated the fact that something has been done on
the ongoing formation of priests. With the reports being presented here, things of
history are recounted. Yet, the demand of Canon 279 of the 1983 Code and of the
permanent formation of priests itself is alive and speaks louder than probably
thought of. The journey of the priests continues. There are concerns that need to
be pastorally addressed. There are good things especially on the
“Accomplishments” that may need to be re-packaged for continuity and there are
things especially on the “Obstacles” that need to be truly addressed because they
are important concerns and are missing still.
E. The Circulars of the Archbishops of Manila
The author found comfort with the available documents, the Circulars,
regarding activities and programs of the archbishops of Manila offered to the
priests. Since 1985 to 2018, there were one hundred and thirty-eight circulars
issued to facilitate the ongoing formation of priests in the Archdiocese of Manila.
The Circulars issued by the Chancery of the Archdiocese of Manila were the
official communications of the archbishop of Manila to his priests. These letters
Cf. Proceedings and Addresses of the National Pastoral Consultation on Church Renewal,
116116
pp. 158, 159.

contained a particular instruction or instructions on the programs to be undertaken
in the name of continuing formation of priests. These communications, cognizant
of the promulgation of the direction set by the 1983 Code of Canon Law and
initiatives of the Conference of Bishops of the Philippines and of the whole
universal Church, are seen as responses to the needs of the priests themselves and
of the local Church of Manila. The following tables show the issued Circulars
during the incumbency of three Archbishops of Manila:
Table 1. During the incumbency of His Eminence Jaime Cardinal L. Sin, D.D.,
See also Appendix “A”.
Year No. of Circular/s Year No. of Circular/s
1985 3 1994 1
1986 5 1995 6
1987 4 1996 2
1988 3 1997 3
1989 9 1998 3
1990 8 1999 1
1991 6 2000 2
1992 7 2003 1
1993 7 TOTAL 71
Table 2. Under the incumbency of His Eminence Gaudencio Cardinal B. Rosales,
D. D., See also Appendix “B”.
2004 4 2009 5
2005 4 2010 2
2006 6 2011 7
2007 1 Total 29
Table 3. Under the incumbency of His Eminence Luis Antonio Cardinal G. Tagle,
D.D., See also Appendix “C”.
2012 5 2016 8
2013 6 2017 6
2014 6 2018 3
2015 4 Total 38
During the incumbency of His Eminence Jaime Cardinal Sin,
Archbishop of Manila, from the date of his appointment to Manila on Jan 21,
1974 up to the date of his retirement on Sept. 15, 2003, 117117 there were seventy-
one circulars that were directly addressed to the priests. The records presented
here began in 1985 up to 2003. The letters sent the priests during this period
explicitly mentioned the themes of the formation with the corresponding speakers.
The frequency of activities per a given year is not fixed to a certain number.
During the incumbency of His Eminence Gaudencio Cardinal Rosales,
Archbishop of Manila from the date of his nomination to Manila on Sept. 15,
2003 up to the acceptance of his retirement letter by Pope Benedict XVI on
October 13, 2011,118118 there were twenty-nine circulars that were issued to lead
the clergy’s ongoing formation program. The majority of the letters came with the
schedules of activities themselves noticeably different from the previous set of
communications. However, the participation in the Manila Archdiocesan
General Pastoral Assembly on a monthly basis for several years and in the two
celebrations of National Congress of Priests, in 2004 119119and in
2010120120became real occasions for priests to embrace opportunities to grow in
the priesthood.
117117
Cf. https://en.wikipedia.org> wiki> Jaime_Sin. 12/12/18
118118
Cf. https://en.wikipedia.org> wiki>Gaudencio_Rosales. 12/12/18
119119
http://www.asianews.it>news>First-national-congress... 12/12/18
120120
http://www.manilatimes.net>opoinion>editorial>2nd...12/12/18
During the incumbency of His Eminence Luis Antonio Cardinal Tagle,
Archbishop of Manila from the date of his appointment on October 13, 2011 up to
his assumption to Office as Prefect of the Congregation for the Evangelization of
People in February of 2019,121121 there were thirty-eight circulars that were
issued to guide the priests for their ongoing formation program and participation.
Things were becoming different in such a way the seeming conventional modes of
ongoing formation of priests of the two preceding archbishops. A focus was
directed especially to the several celebrations of the Philippine Conference on the
New Evangelization held at the University of Sto. Tomas, Manila.
F. Some Important Themes of Ongoing Formation of Priests
The conferences given to the priests of Archdiocese of Manila from
1985 up to 2019, under the leadership of three Archbishops of Manila, cover a
variety of concerns from Liturgical, Sacramental, Theological, Political and
mostly Pastoral. They are the following:
“Man, Our Way: A Discussion - on Social Transformation,” “Active Non-

Violence,” “Art of Hearing Confessions,” “Marxism” “People Power,”
“The Paschal Mystery in the Liturgy,” “The Economic Situation and its
Political Implications,” “Eucharistic Congress Statement,” “Church and
Labor,” “The Family and the Eucharist,” “The Parish and the Eucharist,”
“Archdiocesan Eucharistic Congress,” “Challenges of the Present
Situation to the Filipinos,” “Christmas Homilies and Liturgy,”
“Archdiocesan Catechetical Consultation,” “The Synod of Bishops,”
“Marriage: Pastoral Counselling of the Married; Impediments for
marriage; reasons for Annulment,” “International Eucharistic Congress,”
“Archdiocesan Bible Congress,” “Vocation Promotion,” “True Formation
121121
Cf. https://en.wikipedia.org> wiki>Luis_Antonio_Tagle…12/12/18
Program of the Catechetical Ministry,” “Formation Program of the

Catechetical Ministry,” “Parish Pastoral Council,” “Bible Year,” “Clergy-
Laity Relationships - The Archdiocesan and National Pictures:
Observations and Recommendations,” “PCP II Working Papers on
Religious Concerns, Social Concern, Church and Society,” “Priestly
Formation Ministry: A Panorama of San Carlos Seminary (SCS), Holy
Apostles Senior Seminary (HASS), Lorenzo Mission Institute (LMI),”
“PCP II Working Papers on the Clergy,” “Pastoral Perspective of Vatican
II and Continuation of PCP II Working Papers,” “Historical and
Theological Context of Vatican II and the Three Documents of PCP II:
Christian Life; Religious Concerns and Social Concerns,” “Youth
Ministry in Preparation for the New Life 2000 – Manila,” “The Paschal
Mystery,” “Evangelization on the Decade of Peace,” “Media and
Evangelization,” “Centesimus Annus,” “PCP II Teaching on the
Priesthood and its application in the Archdiocese,” “Rerum Novarum
Centennial Celebration;
The New Encyclical: Centesimus Annus, PCP II: Provision on Social
Affair; and Present situation of Labor Management,” “Catechesis,”
“Second Plenary Council of the Philippines,” “Migrants in the
Philippines,” “Contraception and Family Planning,” “Pastores Dabo
Vobis,” “Devotion to the Sacred Heart,” “Msgr. Jose Marie Escriba de
Ballaguer,” “Healing,” “Results on Archdiocesan Catechetical
Consultation IV,” “Ministering to the Sick,” “Evangelization thru Media,”
“Veritatis Splendor,” “Communication,” “Pastoral Implication of
Marriage Cases in our Matrimonial Tribunals,” “Garbology” (Sewerage
Management, Garbage and Recycling), “Archdiocesan Activities in
Preparation for the International Year of the Family in 1994,” “Visions
and Phenomena,” “Charismatic Renewal in the Archdiocese of Manila,”
“Update on the Papal Visit on World Youth Day ’95,” “Permanent
Diaconate,” “BEC- Family Life Ministry II,”“BEC – The Youth
Ministry,” “BEC- Training and Formation of Leaders,” “May Election,”
“BEC: A General Introduction,” “A half day Formation for the Young
Clergy” (1-5 Years in the Ministry), “Sacramental Brotherhood,”
“The Ministry for the Renewal of Priests,” “PCM-II: Review, Survey
and Prospects of Its Implementation,” “Barangay Elections,” “Post-
Election Reflections,” “Parish Pastoral council for Responsible Voting
(PPCRV),” “On-going Formation Program for the Priests of the
Archdiocese of Manila,” “An Analysis of Current Political Situation,”
“The Present Status of the Archdiocese of Manila after the creation of the
New Dioceses of Caloocan, Cubao, Novaliches, Paranaque and Pasig,”
“Priestly Leadership in Urban Context,” “A Renewed Clergy, A
Renewed Church, A Renewed Community,” “Ministry of Deliverance,”

“Natural Family Planning – Appreciating the Gift of Natural Family,”
“Reproductive Health Bill,” “Conference on the Theology of the Body,”
“National Conference of Church People and Workers,” “Holy Hour for the
Sanctification of Priests,” “National Consecration to the Immaculate Heart
of Mary Conference,” “Psychological First Aid,” “Celebration of the 10th
Year Anniversary of PONDO ng PINOY,” “A Theological-Pastoral
Symposium,” “Conference on the Sacrament of Penance and
Reconciliation,” “Colegio Filipino Sabbatical.”122122
The enumerated topics, culled from the circulars, were real encounters
of intellectual and pastoral merits. Lectures and conferences became the modes of
intellectual updating and pastoral honing of the priests. As they were, the
stipulation of Canon 279 found its acceptance and compliance by the priests of
Manila facilitated by no less than the local ordinaries who were only true to being
agents themselves of ongoing formation. Moreover, a great number of these
conferences were given during the incumbency of the late Jaime Cardinal L. Sin
who himself wrote a Pastoral Letter entitled “To My Beloved Priests in the
Archdiocese” issued on June 14, 1996. This pastoral letter has a particular note on
ongoing formation of priests reiterating the teaching of Pastores Dabo Vobis,
“Ongoing formation keeps up one’s ‘youthfulness’ of spirit, which is

something that cannot be imposed from without. Each priest must
continually find it within himself. Only those who keep ever alive their
desire to learn and grow can be said to enjoy this ‘youthfulness’” (PDV,
213-214).123123
122122
See Appendices (A,B,C) towards the end of this presentation. Bold Letters are for particular
emphasis only.
123123
Cf. N. Cerbo, ed., On the Way of Truth: A Compilation of Pastoral Letters including Pastoral
Appeals, Exhortations, Instructions, Guidelines, Messages, Reflections and Statements during the
25 years of His Eminence Jaime Cardinal L. Sin, D. D, as Archbishop of Manila, March 18, 1974
– March 18, 1999, Archdiocesan Office for Research and Development (AORD), 1999, p. 336.
Moreover, there were conferences also that gave highlights to topics
adopted from the celebrations of historic moments like those of PCP II in 1991
and NPCCR in 2001. These topics were also directly addressing the needs of the
priests themselves. They were the following: “PCP II’s Teaching on the
Priesthood and its application in the Archdiocese,” “Pastores Dabo Vobis,”
“Sacramental Brotherhood,” “The Ministry for the Renewal of Priests,” “On-
going Formation Program for the Priests of the Archdiocese of Manila,” and lastly
“A Renewed Clergy, A Renewed Church, A Renewed Community.”
G. Conclusion
1. The active participation of the Archdiocese of Manila in both
celebrations of the Second Plenary Council of the Philippines in 1991 and of the
National Pastoral Consultation on Church Renewal in 2001 have given a good
impression on the seriousness of the local Church of Manila to be engaged in the
life of the Philippine Church where ordained ministers have an important role.
This engagement of the local Church of Manila reflects every effort to put into
life what Canon 279 of the 1973 Code of Canon Law stipulates on professional or
intellectual development contributive to human, spiritual and pastoral concerns.
After all, the very first principle of priestly ongoing formation says that “it must
be imparted by the Church”124124 as enunciated in the document of Directory for
the Ministry and Life of Priests issued by the Congregation of the Clergy.
2. The existence of the 138 circulars issued in years 1985-2018 by the
three archbishops of Manila, covering a lot of themes and concerns, has shown
the fidelity of the local ordinaries125125 to the guidelines of the Church on priestly
ongoing formation in response to the signs of the time and in faithful adherence to
the directive of Canon 279 of the 1983 Code of Canon Law with strong leanings
on the Sacred Sciences and the Magisterium of the Church. This gesture of the
archbishops has resonated with the words of St. John Paul II in his Post-Synodal
Apostolic Exhortation, Pastores Dabo Vobis issued in 1992 which says the
following “In this sense, the entire particular Church has the responsibility, under
the guidance of the bishop, to develop and look after the aspects of her priests’
permanent formation”126126and in his Letters to the Priest on Holy Thursday in
1979 addressed to the bishops.127127
124124
Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests,
91.
125125
Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree Concerning the Pastoral
Office of Bishops in the Church, Christus Dominus (28 October 1965) 16. The text states that
“Moreover, let bishops, either individually or united in groups, see to it that all their priests at
established intervals, especially a few years after their ordination, may be able to frequent course
in which they will be given the opportunity to acquire fuller knowledge of pastoral methods and
theological science, both in order that they may strengthen their spiritual life and mutually
communicate their apostolic experiences with their brothers.”
126126
Cf. Cf. John Paul II, Post-Synodal Apostolic Exhortation on the Formation of Priests in the
Circumstances of the Present Day, Pastores Dabo Vobis, 78.
127127
Cf. J. Socias, ed., Pope John II - Letters to My Brother Priests, Canada, Midwest
Theological Forum, 2006, p. 6. The complete text is as follows “And may there be a renewal of
your love for the priests whom the Holy Spirit has given and entrusted to you as the closest
collaborators in your pastoral office. Take care of them like beloved sons, brothers and friends.
Be mindful of all their needs. Have particular solicitude for their spiritual advancement, for their
Chapter 4
Pastoral Challenges for the Archdiocese of Manila: Summary,

Realities and Some Areas of Pastoral Concern
and Recommendations
A. Summary
perseverance in the grace of the sacrament of the priesthood.”

Canon 279 of the 1983 Code of Canon Law, with its philosophical
hermeneutics inspired by St. Thomas Aquinas;128128 is a significant law that
solidifies the understanding of studies required of priests after receiving the
Sacred Orders. It bestows a right and demands an obligation to make the ministry
of priests relevant to contemporary community.
The documents of the Church like Directory for the Life and Ministry of
Priests and Ratio Fundamentalis Sacerdotalis Institutionis, following the
conciliar documents Optatam Totius, Presbyterorum Ordinis, and the Post-
Synodal Apostolic Exhortation of St. John Paul II, Pastores Dabo Vobis, have
clear declarations on the direction and significance of permanent formation in the
ordained ministry.
The formation priests themselves is a responsibility of the Church. A
responsibility which entails performing a function rooted in her own right and
obligation. As it is, it becomes an expression of fidelity on the part of the Church
to continue the mission and the mandate of the Lord to evangelize in the name of
the Holy Trinity.
The formation of priests is locked into a two-phase formation namely:
initial formation and ongoing formation of priests.129129 The recognition of the
128128
Primarily, the definition is part of the classroom instructions of Fr. Jose Maria Tinoko, OP.,
Cf. Glenn, A Tour of Summa, Tan Books and Publishers, Inc.: Illinois, 1978, p.166. The definition
of Law by St. Thomas states as follows “an ordinance of reason, made and promulgated for the
common good by one who has charge of a community or society.”
129129
Fundamentalis Institutionis Sacerdotalis, 54.
two phases of priestly formation will inevitably bring us to the long history of
priestly formation with its high and low moments until the final introduction of
seminary formation decreed by the Council of Trent with St. Charles Borromeo
being one of the prime movers of the reforms.
The ongoing formation of priests is a necessity the Church perennially
addresses in order for the priests to continue his journey of configuration to
Christ, the Good Shepherd. It is seen as a natural course of human development
towards maturity and as a dynamic response to call of being an ordained minister.
The Archdiocese of Manila, as one local territory has tried also to put in
place the permanent formation of priests, circularized and shaped by local events
like the Second Plenary Council of the Philippines and the National Consultation
on Church Renewal. But more can still be done on the areas of times, forms and
means of ongoing formation as verbalized in some documents of the Church. It
must abide by the thematic process called perpetual configuration to the Good
Shepherd, Jesus our Lord and Master which the Church ensures to happen thru
ongoing formation of priests. The Archbishop of Manila with his team plays a
significant role in this process by a faithful implementation of Canon 279 of the
1983 Code of Canon Law. But the priests themselves, considered agents of
renewal130130 and servant-leaders of the Christian community remain the prime
agent of his full development.

130130
37.
B. Some Realities and Areas of Pastoral Concerns
As of the writing of this presentation, there are 238 priests in the
Archdiocese of Manila as reflected in the roster from the Office of the Episcopal
Vicar for the Clergy. The composition is as follows: 2 Cardinals, 1 Bishop
Administrator, 2 Newly Appointed Bishops, 30 Retired Priests, 25 on Mission
Abroad and a couple on Study Leave, 9 Local Missions outside Manila, 2 on Sick
Leave, 1 on Sabbatical Leave, 2 on Bahay Pari, 2 on Special Arrangement, 4 on
Home-arrangement, 3 on Special Leave and 157 registered Active. The 238
priests are sub categorized as: 189 priests affiliated to the Archdiocese of Manila,
20 priests of the Neo-Catechumenal Way and 29 priests of the Lorenzo Ruiz
Mission Institute. The priests of the Archdiocese of Manila are alumni of different
Major Seminaries like San Carlos Seminary, University of Sto. Tomas Central
Seminary, San Jose Seminary and some others.
Having this unique and varied presbyterium based on unpublished
documents, the following realities are worth mentioning.
1. The Archdiocese of Manila has no written program yet for the ongoing
formation of Priests. No circulars can prove or disprove it. However, this
observation does not negate the regular gatherings of priests in the name
of ongoing formation. However, in adherence to the decree of the Second
Plenary Council of the Philippines stipulating this truth “Each diocese
must hence set up specific programs (including short courses) for this
purpose”131131 and in consonance with the recommendation of the
Directory for the Ministry and Life of Priests to have an approved plan for
the continuing development of the priests with the intention of
implementing it. Canon 279 of the 1983 Code of Canon Law and the
whole rationale of ongoing formation of priests needs the commitment of
the priests together with their bishop to come up with a written program
coupled with a clear organization of work.132132
2. The current practices of the Archdiocese of Manila should be re-assessed
in the light of the proper understanding of Canon 279. Retreats and
recollections are not technically what the canon stipulates. A presumed
complacency on the usual programs like monthly recollection and others,
while keeping distant from a decreed concern on communication skills
and public speaking,133133 seems to be present. A lot of improvements
can be introduced in terms of identifying the means of ongoing formation
mentioned in Pastores Dabo Vobis, Directory for the Ministry and Life of
131131
Cf. Acts and Decrees of the Second Plenary Council of the Philippines, pp. 259-260. Article
80, #2.
132132
Cf. Directory for the Ministry and Life of Priests, 104. A clear organization of work means
there are objectives, contents and instrument to carry out the ongoing formation plan for priests.,
133133
Cf. Acts and Statutes: The Fourth Synod of the Archdiocese of Manila, pp. 105-106., Cf. Acts
and Decrees of the Second Plenary Council of the Philippines, pp. 259-260. Article 80, #2, °3
says “Priest should receive periodic ongoing formation and training in communication skills and
public speaking to enhance their ability to preach the Word of God.” Cf. Pastoral Letter of the
Philippine Hierarchy to the Priests of the Philippines, June10, 1973, Pastoral Letters : 1945-1995,
pp. 362-369.
Priests and Ratio Fundamentalis Institutionis Sacerdotalis,134134 which
can be employed, keeping in mind the specific themes and concerns
related to Sacred Scripture, Liturgy and others, and executed on specified
times as suggested in the documents of the Church.
3. The Archdiocese of Manila, cognizant of its strategic location amidst
Centers of Catholic institutions like the University of Sto. Tomas, Ateneo,
La Salle and others, is presumed to be rich in local human resources.
However, the report of the National Pastoral Consultation on Church
Renewal on the lack of experts135135 in different disciplines, is a good
reminder to be considered. The Archdiocese of Manila has no listing of
priests with proper educational training relevant to specific ministries
inside and outside of the Archdiocese. A well-balanced resource of experts
can motivate priests to consider learning as a way of life in fidelity to the
Lord in the service of the community as servant-leaders. After all,
properly trained priests can be tapped for the seminary formation and
ongoing formation of priests as well.
134134
Cf. Pastores Dabo Vobis, nn. 80,81., Directory for the Ministry and Life of Priests, nn. 99-
013., Cf. Ratio Fundamentalis Institutionis Sacerdiotalis, 88.
135135
pp. 158,159.
4. The “group of formators”136136 mentioned by the Directory for the
Ministry and Life of Priests is a significant body in support of the pastoral
duty of the bishop with regard to the ongoing formation of priests. The
Archdiocese of Manila needs to re-assess if not put up a working and
qualified team who at the same time can help in the formulation of a good
working program, which requires time, budget and consultation among the
priests themselves with the Archbishop, and the implementation of the
approved written plan for the continuous formation of priests.
5. The House of the Clergy,137137as mentioned in the Directory for the
Ministry and Life of Priests, is a potent means and a physical aid to the
ongoing formation of priests. The Bahay-Pari inside the compound of San
Carlos Seminary Compound in Makati, together with other establishments
like St. Michael Retreat House in Antipolo, House of San Jose in
Tagaytay, and Mt. Peace Retreat House in Baguio, seemingly oblivious to
136136
Cf. SACRED CONGRATION FOR THE CLERGY, Directory for the Ministry and Life of
Priests, 108. Part of the text says “It is therefore necessary for the Bishop himself to appoint a
“group of formators” and that the persons be chosen from among those priests highly qualified and
respected for their preparation and their human, spiritual, cultural and pastoral maturity. In fact,
formators must first of all be men of prayer, teachers with a strong sense of the supernatural, a
profound spiritual life, exemplary conduct, with suitable experience in the priestly ministry and,
like the Fathers of the Church and the holy masters of all times, able to combine spiritual
requirements with the more specifically human ones of the priests. They may also be chosen from
among the staff members of the seminaries, centers or academic institutions approved by the
ecclesiastical authority, as well as among members of religious institutes whose charism directly
concerns priestly life and spirituality.”
137137
Cf., Ibid., 102.
some priests, need to be re-assessed and re-structured to make them more
functional, comfortable and attractive to use.
C. Recommendations:
The Archdiocese of Manila, created as a diocese on February 6, 1579 and
elevated as an Archdiocese on August 14, 1595, remains a significant Local
Church in the Philippines. As an independent archdiocese, it takes part in the
whole missionary life of Church: to re-tell the story of Jesus, ad intra and ad
extra; to incessantly respond to the universal call to renewal, to keep the vision of
the Philippines Church as a community of disciples and a Church of the
Poor138138 while maintaining the spirituality vibrant with the guidance of the
pastors of the faithful;139139 and to become a “Bayang tinawag ng Ama, kay
Hesukristo , upang maging sambayanan, na may kaganapan ng buhay, sumasaksi
sa paghahari ng Diyos, nagsasabuhay ng Misteryo Paskuwal, sa kapangyarihan
ng Espiritu Santo, kasama ng Mahal na Ina, ang Birhen Maria.”140140 The
programs given to the diocesan priests through the leadership of the local
ordinaries of the Archdiocese of Manila would be remembered as good and
helpful. But having revisited them at this point in time has opened the door to
138138
p.1.
Ibid., p.25.
139139
Cf. Tagalog version of the Vision Statement of the Archdiocese of Manila. The English
140140
Vision Statement reads as follows “A people called by the Father in Jesus Christ to become a
Community of persons with Fulness of Life witnessing to the Kingdom of God by living the
Paschal Mystery in the power of the Holy Spirit with Mary as companion.”
other opportunities for growth and development. Hence, the following
recommendations are humbly submitted:
1. Re-orientation to the value of ongoing formation for priests in the light
of the obligation imposed and the right bestowed by Canon 279 of the 1983 Code
of Canon Law. This is important. As far as the author is concerned, ongoing
formation of priests had always been mentioned in many talks and discussion in
the past. However, the aforementioned canonical provision should be given
emphasis viz a viz a careful study of the Directory for the Ministry and Life of the
Priests, 2013 and Ratio Fundamentalis Institutionis Sacerdotalis, 2016, both
issued by the Congregation of the Clergy. This alone is a matter for discussion for
better future programing and implementation of the program for priests in the
Archdiocese of Manila.
2. Review and establishment of a well-organized structure of the
Archdiocese of Manila. This is helpful in the planning. After probably learning
some new principles of ongoing formation of priest as a continuum with seminary
training, the system or the structure of support must be in place. In the report
presented in the National Pastoral Consultation on Church Renewal, having a
well-established Commission of the Clergy became an accomplishment. This
would go along if it is coupled with a strongly-bonded Team of Formators,
identified as an important agent in priestly formation, would be formed as well.

The Commission with a team of priests who will work with the Local Ordinary
for the ongoing formation of priests is a source of hope and inspiration.
3. Do strategic planning. This is a process. The Second Plenary Council of
the Philippines used this expression, “harnessing the “lights and shadows,” to
mean the successes and failures in the journey of the local Church. The ongoing
formation of priests needs a real assessment of the needs of the priests and the
needs of the Archdiocese in view of the Church mission. Harnessing the strong
points and the weak points of the system can eventually lead to a better approach
to the intended ongoing formation of priests. This process will also entail
consideration of the possible services of some existing ministries: of Bahay Pari
Ministry and of the St. John Marie Vianney Galilee Center in Tagaytay which
basically offers programs for intervention,141141 and of some Academic
institutions like UST, Ateneo, La Salle and others. As it was mentioned earlier,
collaboration with others will post a great help in the planning so that priests of
Manila become responsive to the signs of the time. Moreover, a perusal of the
Ongoing Formation Program of the United States Conference of Catholic Bishops
issued in 2001 would be a good reference for planning.142142
4. Coming up with a written program of ongoing formation for priests.
This is a very practical consideration. This written document will have the
141141
Cf., http://www.ucans.com/story-archive/?post_name=/2007/09/03/ongoing -formation-and-
helping-measures-for-priests&post_id=1346. 8/26/2017.
142142
Cf., http://www.usccb.org/beliefs-and teachings/vocations/priesthood/priestly-life-and-
ministry/national-plan--for-the-ongoing-formation-of-priets.cfm. 8/27/2017.
principles, the goals, the programs, the activities and other important details of a
well-defined plan of action, also called a strategic plan. The written plan must
have considered the principles of ongoing formation, agents and areas of
formation and the times, forms and means for the ongoing formation of priests as
evident in the Church documents mentioned in this study. Nothing can truly give
a sense of direction except a well written plan to be implemented.
5. Harvesting the commitment of the priests. This is the heart of the
matter. Bishop and priests must commit themselves to make sure that the ongoing
formation of priests is alive and moving. Every Holy Thursday, priests renew
their promises through the bishop presiding at the Chrism Mass. As mentioned
earlier in this study, the word “yes” is significant. It was first given by a candidate
as a response to God’s call to the priesthood at the start of his priestly formation.
It was validated at the Rite of Ordination, making the candidate by then a priest
already, configured to Christ as head and Shepherd. And it is continuously
renewed every time a priest opens himself to priestly formation even after his
ordination. The word “yes” is a manifestation of the virtue of docility, a simple
and yet an enduring sign of a commitment to God. The liturgical celebration like
Holy Thursday Chrism Mass can be the best opportunity to harvest this
commitment and a timely occasion to receive God’s grace, for the priests to
become “increasingly useful instruments in the service of all God’s People.”143143
143143

APPENDIX “A”
Circulars issued under the incumbency of His Eminence Jaime Cardinal L.

Sin, D.D., 1985-2003
1985 has 3 circulars

Circular No. 41 – A seminar with the theme “Man, Our Way: A Discussion,” This
is a half day seminar on the “draft pastoral letter on Social Transformation,
November 18, 1985
Circular No. 35 – A Conference on the “Active Non-Violence” to be facilitated by

Fr. Jose Blanco, S.J., October 7, 1985
Circular No. 17 – Priests’ Assembly on the “Art of Hearing Confessions.” A two-

day updating on the topic given. May 15-16, 1985
Circular No. 31 – A half day workshop on “Marxism” to be facilitated by Fr. Joel

Tabora, SJ., August 19, 1986.
Circular No. 21 – A communication sent regarding the document culled from the
previous seminar on “People Power” to be facilitated by Bp. Teodoro Bacani and
Sr. Fe Andrea Collantes, OSB.
Circular No. 17 – A half day seminar on “Marxism” to be facilitated by Fr. Joseph

de Torre, Ph. D, April 15, 1986.
Circular No. 9 – A half day conference on the “The Paschal Mystery in the
Liturgy” facilitated by Fr. Luigi Balquerda, STD., February 18, 1986.
Circular No. 2 – A half day seminar on “The Economic Situation and its Political
Implications” to be facilitated by Dr. Bernandro M. Villegas, January 21, 1986.
Circular No. 60 – A whole day Conference on “Eucharistic Congress Statement”

to be facilitated by Mrs. Tita de Villa and on the relation between “Church and
Labor” to be facilitated by the Labor Office of the Chancery, November 17, 1987.
Circular No. 50 – A whole day conference on the “Eucharist” with two Specific
Themes: “The Family and the Eucharist” to be facilitated by Ms. Amy Dermedes
and “The Parish and the Eucharist” to be facilitated by Msgr. Artemio Sarmiento.
Additional talk on the “Liturgical Footnotes” by Msgr. Moises Andrade,
September 22, 1987.
Circular No. 40 – A half day meeting on the “Archdiocesan Eucharistic

Congress” to be facilitated by Bahay Maria Group and Bp. Ted Bacani, DD.
August 18, 1987.
Circular No. 30 – A half day meeting on the “Challenges of the Present Situation
to the Filipinos” to be facilitated by Sec. Vicente “Ting” Jayme. June 16, 1987.
Circular No. 56 – A half day discussion on “Christmas Homilies and Liturgy” to

be facilitated by Fr. Gerry Santos and his companions, November 15, 1988. PS
with two lay people.
Circular No. 24 – A half day discussion on the “Archdiocesan Catechetical

Consultation” to be facilitated by Bp. Manuel Sobrevinas and his team, May 17,
1988. PS with two lay people.
Circular No. 6 – A whole day conference on “The Synod of Bishops” to be

facilitated by Fr. Pedro Achutegui, SJ., February 16, 1988. PS. With two lay
leaders.
Circular No. 62 – A half day conference on “Marriage: Pastoral Counselling of

the Married; Impediments for marriage; reasons for Annulment” to be facilitated
by Most. Rev. Oscar V. Cruz, November 21, 1989.
Circular No. 57 – A half day conference on “International Eucharistic Congress”

to be discussed by His Eminence Jaime Cardinal L. Sin and Most Rev. Teodoro
C. Bacani, October 17, 1989.
Circular No. 54 – A half day discussion on “Archdiocesan Bible Congress” to be

facilitated by Fr. Jun Lingad, SDB, with lay leaders, September 19,1989.
Circular No. 42 – A half day discussion on “Vocation Promotion” to be facilitated

by Fr. Robert Reyes, August 15, 1989, with lay leaders.
Circular No. 28 – A half day discussion on “True Formation Program of the

Catechetical Ministry” to be facilitated by Frida Jorge and company, June 20,
1989, with lay leaders.
Circular No. 23 – A half day discussion on the “Formation Program of the

Catechetical Ministry” to be facilitated by Bishop Manuel Sobrevinas, May 16,
1989, with lay leaders.
Circular No. 17 – A half day formation on “Parish Pastoral Council” to be

discussed by Archbishop Oscar V. Cruz, March 21, 1989.
Circular No. 7 – A half day formation on “Bible Year” to be facilitated by the

Archdiocesan Commission for the Year of the Bible headed by Bishop Teodoro
C. Bacani, February 21, 1989.
Circular No. 1 – A half day discussion on “Clergy-Laity Relationships,” “The

Archdiocesan” and “National Pictures: Observations and Recommendations” to
be facilitated by Mrs. Henrietta T.de Villa, January 17, 1989, with two most
valuable lay leaders.
Circular No. 65 – A half day formation on “PCP II Working Papers on Religious

Concerns, Social Concern, Church and Society and Homily Guidelines” to be
facilitated by Most Rev. Teodoro Bacani and Fr. Gerardo Santos, November 20,
1990, with two lay leaders.
Circular No. 58 – A half day formation on “Priestly Formation Ministry: A

Panorama of San Carlos Seminary (SCS), Holy Apostles Senior Seminary
(HASS), Lorenzo Mission Institute (LMI)” and “PCP II Working Papers on the
Clergy” to be facilitated by the Seminary Formators and PCP II Coordinating
Team of Manila, October 16, 1990, with two lay leaders.
Circular No. 56 - A half day formation on “Pastoral Perspective of Vatican II and

Continuation of PCP II Working Papers” to be facilitated by Most Rev. Teodoro
Bacani and Fr. Gerardo Santos, September 18, 1990, with lay leaders.
Circular No. 51 – A half day formation on “Historical and Theological Context of

Vatican II and the Three Documents of PCP II: Christian Life; Religious
Concerns and Social Concerns” to be facilitated by Fr. Gerardo Santos, August
21, 1990.
Circular No. 29 – A half day formation on “Youth Ministry in Preparation for the
New Life 2000 – Manila” to be discussed by the Archdiocesan Youth Council of
Manila, May 15, 1990.
Circular No. 15 – A half day formation on “The Paschal Mystery” to be discussed

by Most Re. Teodoro C. Bacani, Mach 20, 1990.
Circular No. 10 – A half day formation on “Evangelization on the Decade of

Peace” to be facilitated by Most rev. Manuel C. Sobrevinas (on National
Catechetical Year 1990) and Fr. Gerardo Santos (Guidelines on Lenten Homilies),
February 20, 1990, with two lay leaders.
Circular No. 1 – A half day formation to be facilitated by Most Rev. Oscar V.

Cruz, January 16, 1990. (There is no particular topic mentioned in the said letter).
Circular no. 91-56 – A half day formation on “Media and Evangelization” to be

facilitated by Fr. Gerardo Tapiador and to be assisted by Ms. Tessie Hatta,
November 19, 1991, with two lay leaders.
Circular no. 91-50 – A half day formation on “Centesimus Annus” to be discussed

by Bp. Teodoro Bacani, D.D., October 15, 1991.
Circular no. 91- 43 – A half day formation on “PCP II Teaching on the Priesthood
and its application in the Archdiocese,” September 17, 1991. (No facilitator or
speaker in the Letter.)
Circular no. 91-25 - A half day formation on “Rerum Novarum Centennial

Celebration; The New Encyclical: Centesimus Annus, PCP II: Provision on Social
Affair; and Present situation of Labor Management” in relation to the
Archdiocese of Manila to be discussed by Msgr. Francisco Tantoco and Fr. Noel
Vasquez, June18,1991.
Circular no. 91-14 – A half day formation on “Catechesis” to be facilitated by

Most Re. Manuel Sobrevinas, March 19, 1991, with two lay leaders.
Circular no. 8 – A half day formation on “Second Plenary Council of the
Philippines” to be presented by the Participants from the Archdiocese of Manila,
February 19, 1991, with two lay leaders.

Circular no. 92-54 - A half day Priests’ Assembly with formation at Lay
Formation Center Auditorium on “Migrants in the Philippines” to be discussed by
Fr. Graciano Battistella, October 20, 1992.
Circular no. 92-46 – A half day Priests’ Assembly with formation at San Carlos
Seminary on “Contraception and Family Planning” to be discussed by Most Rev.
Teodoro C. Bacani, September 15, 1992, with two lay leaders.
Circular no. 33 – A half day Priests’ Assembly with formation at Lay Force
Auditorium on “Pastores Dabo Vobis” to be facilitated by Fr. Catalino Arevalo,
August 13, 1992.
Circular no. 92-27 – A half day Priests’ Assembly at Villa San Miguel with the
following topics on “Devotion to the Sacred Heart” by Msgr. Emmanuel Sunga
and on “Msgr. Jose Marie Escriba de Ballaguer” by Fr. Gary Soria, June 16, 1992.
Circular no. 92-22 – A half day Priests’ Assembly at Lay Force with the
following topics: on “Healing” by Fr. Wilfredo Talavera and on “Results on
Archdiocesan Catechetical Consultation IV” by Most Rev. Manuel Sobrevinas,
May 19, 1992.
Circular no. 92-15 – A half day Priests’ Assembly at Villa San Miguel with a
topic on “Ministering to the Sick” to be discussed by Fr. Jose Dimaculangan,
March 17, 1992.
Circular no. 92-7 – A half day formation at Villa San Miguel on “Evangelization
thru Media” to be facilitated by Fr. Gerry Tapiador, on February 18, 1992, with
two lay leaders.
Circular no. 93-64 – An overnight seminar at Bahay Pari on “Veritatis Splendor,”

scheduled on November 15-16 for the Districts of Quezon City, Manila and
KalMaNa; and November 22-23 for the Districts of Makati and PPLM. (This
communication was signed by His Eminence Jaime Cardinal L Sin, D.D.)
Circular no. 93-61 – A three-day formation at Bahay Pari on “Communication,”

scheduled on October 11-13 for the Districts of Quezon City: North and South;
October 18-20 for the Districts of Manila and KalMaNa; and October 25-27 for
the Districts of Makati and PPLM. (This communication was signed by His
Eminence Jaime Cardinal L Sin, D.D.)
Circular No. 93-55 – A half day formation at Villa San Miguel on “Pastoral
Implication of Marriage Cases in our Matrimonial Tribunals” to be facilitated by
Fr. Wilfredo Paguio, scheduled on September 14, 1993.
Circular no. 93-36 – A half day formation at Villa San Miguel on “Garbology”
(Sewerage Management, Garbage and Recycling) to facilitated by Dr. Methodio
Palaypay, scheduled on August 17, 1993, with two lay leaders.
Circular No. 93-30 – A half day formation at Lay Force Multi-purpose Hall on
“Archdiocesan Activities in Preparation for the International Year of the Family
in 1994” to be introduced by Most Re. Teodoro Bacani, scheduled on June 15,
1993, with two Family Life Apostolate workers.
Circular no. 93-15 – A half day formation at Lay Force Multi-purpose Hall on
“Visions and Phenomena” to be facilitated by Most Rev. Manuel Sobrevinas,
scheduled on March `6, 1993, with two lay leaders.
Circular no. 93-2 – A half day formation at Lay Force Multi-Purpose Hall on
“Charismatic Renewal in the Archdiocese of Manila” to be facilitated by Bishop
Teodoro Bacani, DD. and Charismatic Core Leaders scheduled on January 19,
1993, with lay leaders
1994 has 1 circular
Circular no. 94-5 – A half day Priests’ Assembly at Lay Force Center on “Update
on the Papal Visit on World Youth Day ‘95” to be facilitated by Fr. John Morota
and company; and “Permanent Diaconate” to be facilitated by Rev. Bart Pullon
scheduled on February 15, 1994, with lay leaders.
Circular no. 95-56 – A two-day formation at Bahay Pari on “BEC- Family Life
Ministry - II” to be facilitated by Bp. Teodoro Bacani for the Districts of Manila,
PPLM and QC-North on September 18-19, 1995 and by Msgr. Socrates Villegas
and Representatives from Lay movements and Family Life Ministry for the
Districts of Makati, KalMaNa and QC-South on September 24-26, 1995.
Circular No. 95-48 – A two-day Formation at Bahay Pari on “BEC- Family Life
Ministry” to be facilitated by Most Rev. Ramon C. Arguelles, DD. And Rev. Fr.
Simplicio Sunpayco, SJ for the Districts of Manila, PPLM and QC-North on
August 21-22, 1995; and for the Districts of Makati, KalMaNa and QC-South on
August 28-29, 1995.
Circular No. 95-35 – A two-day formation at Bahay-Pari on “BEC – The Youth

Ministry” to be facilitated by Most Rev. Rolando Tria-Tirona, OCD, DD and the
Archdiocesan Youth Ministry on June 19-20 for the Districts of Manila, QC-
North and PPLM and on June 26-27 for the Districts of Makati, QC-South and
KalMaNa.
Circular No. 95-19 – A two-day formation at Bahay-Pari on “BEC- Training and

Formation of Leaders” scheduled on March 13-14, 1995 for the Districts of
Manila. PPLM, and QC-North and on March 20-21 for the Districts of Makati,
KalMaNa and QC-South.
Circular no. 95-18 – A half day formation at Lay Force Center on “May Election”
scheduled on March 9, 1995, with two lay leaders.
Circular no. 95-14 – A half day formation at LAYFORCE Auditorium on “BEC:

A General Introduction scheduled on February 20, 1995 for the Districts of
Manila, QC-North and PPLM and on February 27, 1995 for the Districts of
Makati, QC-South and KalMaNa.
Circular no. 96-20 – A half day Formation for the Young Clergy (1-5 Years in the
Ministry) to be facilitated by Msgr. Chito Bernardo, Fr. Carlo Magno Marcelo
and Fr. Jim Lara on March 25, 1996.
A Special Letter for a Three-day formation of Young Clergy of Manila on

“Sacramental Brotherhood” to be facilitated by Msgr. Chito Bernardo scheduled
on May 20-22, 1996
A Letter dated Nov. 19, 1997 from The Ministry for the Renewal of Priests
headed by Msgr. Chito Bernardo, cancelling the Priests’ General Assembly, but
reminding all priests of the Dec 1, for Group I and Dec. 2 for Group 2 regarding
the Advent Recollection, signed by the Executive Secretary of Bahay Pari.
Circular no. 97-65 – A half day Priests’ Assembly at Villa San Miguel on “PCM-
II: Review, Survey and Prospects of Its Implementation to be facilitated by Bp.
Tom Yalung scheduled on October 20, 1997, with two lay leaders.
Circular no. 97-27 – A half day assembly at Villa San Miguel on “Barangay
Elections to be facilitated by Commissioner Haydee Yorac; on Jubilee Year
Celebration Update by Msgr. Soc Villegas and on BEC Desk by Msgr. Manny
Gabriel scheduled on April 7, 1997, with two lay leaders.
Circular no. 98-40 – A half day assembly at Villa San Miguel on “Post-Election
Reflections” to be facilitated by invited Theologians and Pastoral Agents,
scheduled on June 8, 1998.
Circular no. 98-13 – A half day assembly at Villa San Miguel on “Parish Pastoral
council for Responsible Voting (PPCRV) scheduled on March 16, 1998, with two
lay leaders.
A Letter from Bahay-Pari: Ministry for the Renewal of Priests dated January 13,
1998 regarding the Priests’ Assembly and schedules for the Group I: Makati, QC-
South and KalMaNa on January 26, 1998 and for Group II: Manila, QC-North
and PPLM with the topic “1998 On-going Formation Program for the Priests of
the Archdiocese of Manila, signed by Msgr. Chito Bernardo.
1999 has 1 circular
Circular no. 99-15 – A half day Priests’ Assembly at Villa San Miguel on “An
Analysis of Current Political Situation” to be facilitated by invited guests,
scheduled on April 6, 1999.
Circular no. 2000-99 – A Letter of Invitation to all Priests (Diocesan and

Religious) of the Archdiocese of Manila for an Assembly with His Eminence
Jaime Cardinal L. Sin, DD. Set on November 29, 2000.
A special Letter dated April 6, 2000 calling all priests for a “Special Priests
Meeting at Villa San Miguel on April 13, 2000.
2003 has 1 circular

Circular no. 2003-53 – A half day Priests’ Assembly at Villa San Miguel on “The
Present Status of the Archdiocese of Manila after the creation of the New
Dioceses of Caloocan, Cubao, Novaliches, Paranaque and Pasig, scheduled on
September 11, 2003.
APPENDIX “B”
Circulars issued under the incumbency of His Eminence Gaudencio Cardinal

B. Rosales, D.D., 2004-2011.
Circular No. 2004 – 02, issued on January 8, 2004, on the Monthly Recollection
with a theme on “Priestly Leadership in Urban Context” and to be held on January
20, 2004 at Arzobispado de Manila, Intramuros, Manila at 9am.
Circular No. 2004 – 07, issued on April 16, 2004, on the July 5-9, 2004 National
Congress of Clergy to be held at World Trade Center, Pasay City with the theme
“A Renewed Clergy, A Renewed Church, A Renewed Community.”
Circular No. 2004-35, issued on June 1, 2004, on the Monthly Recollection on

June 15, 2004 to be held at Villa San Miguel at 9 am.
Circular No. 2004 – 46, issued on July 22, 2004, on the Clergy Day to be held on
August 2, 2004 at Monte Vista Resort, Calamba, Laguna from 8am to 5pm.
Circular 2005-23, on the Forum on the Present Situation to be held at

Arzobispado on July 8, 2005 at 9am.
Circular 2005-25, issued on July 22, 2005, on the Clergy Day to be held on
August 4, 2005.
Circular 2005-26, on the Annual Retreat.
Circular 2005-45, on the Monthly Recollection Assignment from January to

December 2006
Circular No 2006-01, issued on January 3, 2006, A follow-up communication on

Manila Archdiocesan General Pastoral Assembly, which is a half-day of
Catechesis and Reflection on the Different Aspects of the Vision of the
Archdiocese to be held every First Saturday beginning Feb 4, 2006.
Circular No. 2006-02, issued on January 9, 2006, on the Monthly Recollection
Assignments and Themes for January to December 2006.
Circular No. 2006-31, on the Annual Clergy Retreat.
Circular No. 2006-32, on the Cancellation of the Clergy Recollection.

Circular No. 2006-38, on the General Assembly of Priests to be held on August

10, 2006.
Circular No. 2006-60, on the Monthly Recollection Assignments for the year
2007.
2007 has 1 circular
Circular No 2007-34, issued on Nov. 15, 2007, on the Seminar on the Ministry of
Deliverance to be held on Dec. 2, 2007.
Circular No. 2009-02, on the Schedule of Manila Archdiocesan General Pastoral

Assembly or MAGPAS.
Circular No. 2009-03, on the Manila Clergy Annual Retreat.
Circular No. 2009-31, issued on August 10, 2009, on the Manila Clergy Study
Week to be held at Carmelite Missionary Center of Spirituality, Tagaytay on
September 21-25, 2009.
Circular No. 2009-35, on the Second National Congress of the Clergy to be held
on January 25-29, 2010.
Circular No. 2009-40, issued on September 15, 2009, on the Gathering of Priests
from the Metropolitan Ecclesiastical Province of Manila to be held at SMX
Convention Center on Nov. 17, 2009.
Circular N0 2010-14, On Manila Clergy Annual Retreat
Circular 2010-32, On Clergy Day

Circular No. 01, Issued on January 6, 2011, on the Schedule of MAGPAS and
EDUCOM Mtg – every First Saturday of the month at Paco Catholic School.
Circular No. 2011–02, Issued on January 17, 2011, On the Seminar on the
“Natural Family Planning – Appreciating the Gift of Natural Family” Planning to
be held at San Carlos Seminary Auditorium on Feb. 8 & 22, 2011 from 2-7pm.
Circular No 2011-21, On the Conference on the Reproductive Health Bill to be

held at San Carlos Seminary Auditorium on May 10, 2011.
Circular No. 2011-25, On the Manila Clergy Annual Retreat.
Circular No. 2011-25, On the “Conference on the Theology of the Body” for
Bishop, Clergy, Religious Men and Women to be held at PICC, Forum Tent on
June 24, 2011.
Circular No. 2011-34, On Manila Clergy Monthly Recollection.
Circular No. 2011-35, Issued on July 14, 2011, On the National Conference of
Church People and Workers to be held in Cebu on September 12-15, 2011.
APPENDIX “C”
Circulars issued under the incumbency of His Eminence Luis Antonio Cardinal
G. Tagle, D.D., 2012-2018.
Circular No. 2012-06, Issued on March 14, 2002, on the Manila Clergy Annual
Retreat.
Circular No. 2012-09, On the Manila Clergy Outing
Circular No. 2012-14, On the Holy Hour for the Sanctification of Priests
Circular No. 2012-18, On the Manila Clergy Day Celebration.
Circular No. 2012-20, On the Change of Date of Clergy Day.
Circular No. 2013-17, Issued on May 20, 2013, On the “National Consecration to
the Immaculate Heart of Mary Conference” on June 8, 2013 to be held at Paco,
Jaime Cardinal Sin Auditorium.
Circular No. 2013-19, On Clergy Annual Retreat.
Circular No. 2013-27, Issued on August 22, 2013, On the Clergy Recollection and
Meeting to be held at Villa San Miguel from 2-5pm on August 27, 2013.
Circular No.2013-24, On the Gathering of Priests of Metro Manila on the

Occasion of the 10th year anniversary celebration of the Division of Manila to be
held on October 3, 2013 at Rockwell, Makati.
Circular No. 2013-28, on the Celebration of PCNE to be held at Quadracentennial

Pavilion of the University of Sto. Tomas on October 16-18, 2013.
Circular No. 2013-38, On the MAGPAS Assembly and the Archdiocesan Closing
Celebration of the Year of Faith to be held at San Fernando de Dilao Parish on
Dec. 7, 2013.

Circular No. 2014-02, On MAGPAS Assembly to be held on Feb. 1, 2014.
Circular No. 2014-03, Issued on March 4, 2014, On the Seminar on

“Psychological First Aid” to be held on March 17, 2014 from 8-30am to 4:30pm.
Circular No. 2014-05, On MAGPAS Assembly.
Circular No. 2014-20, On the “Celebration of the 10th Year Anniversary of

PONDO ng PINOY” to be held at Ed Carlos Property, C6 Road, Brgy Calzada,
Taguig on June 12, 2014 with the theme: Isang Bagong Ebanghelisasyon
umaabot para sa lahat.
Circular No. 2014-28, On “A Theological-Pastoral Symposium” to be held on

August 21, 2014.
Circular No. 2015-09, On Schedules of MAGPAS Assembly.
Circular No. 2015-24, On Clergy Recollection and Meeting.
Circular No. 2015-31, On Clergy Day Celebration.
Circular No. 2016-01, On Clergy Recollection in February.
Circular No. 2016-02, On the “Conference on the Sacrament of Penance and

Reconciliation” to be facilitated by Fr. Gerald Timoner, O.P. to be held on
February 8, 2016 from 9am to 12 noon.
Circular No. 2016-17, On a program called “Colegio Filipino Sabbatical, Vatican

for Filipino Priests on Sept. 1-30, 2016.
Circular No. 2016-22, On MAGPAS Assembly on June 4, 2016.

Circular No. 2016-23, On Clergy Conference to be held on June 4, 2016.
Circular No. 2016-31, On MAGPAS Assembly in August.
Circular No. 2016-35, On Clergy Monthly Recollection and Meeting.

Circular No. 2017-07, On Clergy Recollection and Assembly to be held on March

21, 2017.
Circular No. 2017-20, On the Philippine Conference on the new Evangelization

(PCNE).
Circular No. 2017-24, On Conferences and Seminars organized by Couples for

Christ Global.
Circular No. 2017-25, On June and July Workshops organized by Socio – Pastoral
Institute.
Circular No. 2017-44, On MAGPAS at the Threshold of Renewal (Vicars Forane)
Circular No. 2018-15, On the Philippine Conference on the New Evangelization

(PCNE).
Circular No. 2018-17, On Manila Clergy Annual Retreat.
Circular No. 2018-24, On the Annual Clergy Retreat and PCNE schedules.
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Position Paper, Documentary Services, Theological Centrum, Vol. XXIII, No. 1,
January 2010, pp. 22-23.
Benedict XVI, Pope, “Letter on the Year of Priests,” Magisterium, Documentary

Services, Theological Centrum, Vol. XXII, No. 6, June 2009, pp. 14-21.
- “Understanding the Binomial ‘Identity-Mission,’” Papal Address,

Documentary Services, Theological Centrum, Vol. XXIII, No.1,
January 2010, pp. 2-4.
- “Priest: A Man of Joy and Hope,” Video Message, Documentary

Services, Theological Centrum, Vol. XXIII, No.1, January 2010, pp.5-
6.
Cattaneo, Arturo, “The Role of Priestly Soul in the Battle for Holiness, Position
Paper, Documentary Services, Theological Centrum, Vol. XXII, No.11,
November, 2009, pp.18-21.
Cleary, William, “The Gift of Priestly Vocation,” Book Review, Spiritan

Horizons, Volume 14, Issue 14, Article 18, Fall 2019.
Dolan, Most Rev. Timothy, “Ways to Safeguard and Foster Our Priestly Identity,”
Essay, Documentary Services, Theological Centrum, Vol. XXIII, No. 1, January,
2010, pp. 12-21.
Finn, Robert F., “We Become Co-Redeemers with Christ through our Priestly
Soul,” Homily, Documentary Services, Theological Centrum, Vol. XXII, No.11,
November, 2009, pp. 28-30.
Hardon, John, “The Four Pillars of the Priesthood of the Faithful,” Essay,
Documentary Services, Theological Centrum, Vol. XXII, No.11, November,
2009, pp. 22-27.
Hull, Prof. Michael, “Priestly Identity and Priestly Holiness,” Essay,

Documentary Services, Theological Centrum, Vol. XXIII, No. 1, January 2010,
pp. 1-11.
John Paul II, “The Church is a Priestly Community,” Papal Discourse,

Documentary Services, Theological Centrum, Vol. XXII, No.11, November,
2009, pp. 2-4.
- “Teach Essential Distinction Between Ministerial Priesthood and

Royal Priesthood of the Baptized,” Papal Discourse, Documentary
Services, Theological Centrum, Vol. XXII, No.11, November, 2009,
pp. 5-7.
John XXIII, Blessed Pope, “What St. John Mary Vianney Can Teach the
Priesthood of Our Time,” Documentary Services, Theological Centrum, Vol.
XXII, No. 6, June 2009, pp. 2-11.
Mahoney, Roger Cardinal, “Fostering the Baptismal Priesthood in the Year of the
Priests,” Address, Documentary Services, Theological Centrum, Vol. XXII,
No.11, November, 2009, pp. 9-17.
Rosales, Gaudencio Cardinal, “A Call to Retreat,” Opening Address during the

Second National Congress of the Clergy, Documentary Services, Theological
Centrum, Vol. XXIII, No. 3, March 2010, pp.1-4.
- “St. John Mary Vianney and the Priest,” Homily delivered during the
Closing Mass of the Second National Congress of the Clergy,
Documentary Services, Theological Centrum, Vol. XXIII, No. 3,
March 2010, pp. 25-28.
Quevedo, Orlando Archbishop, “Caring for Priests: Ongoing Formation ang

Helping Measures,” Presentation, Federation of Asian Bishops’ Conference,
August 27- Sept. 1, 2007, Pattaya, Bangkok.
Tunay, Teresa, “The Priesthood Needs a Perennial Pentecost,” Notes on the First
Conference of Fr. Raniero Cantalamesa, OFMCap, during the Second National
Congress of the Clergy, Documentary Services, Theological Centrum, Vol.
XXIII, No. 3, March 2010, pp. 11-13.
- “Being a Paraclete for Others” Notes on the First Conference of Fr.

Raniero Cantalamesa, OFMCap, during the Second National Congress
of the Clergy, Documentary Services, Theological Centrum, Vol.
XXIII, No. 3, March 2010, pp. 17-19.
- “You must be Eucharist,” Notes on the First Conference of Fr. Raniero

Cantalamesa, OFMCap, during the Second National Congress of the Clergy,
Documentary Services, Theological Centrum, Vol. XXIII, No. 3, March
2010, pp. 23-24.
Vidal, Ricardo Cardinal, “Willingness to Learn,” Homily delivered during the

Second National Congress of the Clergy, Documentary Services, Theological
Centrum, Vol. XXIII, No. 3, March 2010, pp. 7-9.
Bevilacqua Anthony Cardinal, “Priests’ Continuing Formation,” Address to the

International Symposium at the Vatican marking the 30 th anniversary of
Presbyterorum Ordinis, Oct. 23, 1995.
Others:
http:// test.osv.com > article. Wuerl, Donald Cardinal, “Building Upon the
Foundation of Faith,” Sunday Visitor, March 15, 2017.
Internet:
http://sck.ca/priestly-formation/history-of-priestly-formation/
https://en.wikipedia.org> wiki>Gaudencio_Rosales
http://www.asianews.it>news>First-national-congress...
http://www.manilatimes.net>opoinion>editorial>2nd...
https://en.wikipedia.org> wiki>Luis_Antonio_Tagle
https:// www.ucanews.com-achive/?post_name=/2007/09/03/ongoing-formation-
and-helping measures-for-priests&post_id=1346.
https://en.wikipedia.org> wiki> Jaime_Sin.
Curriculum Vitae
Fr. Edgardo Conosa Coroza – the youngest of 8 siblings

Birthday - October 17, 1967
Birthplace - Liliw, Laguna

Religion – Roman Catholic
Nationality - Filipino
Parents: Mr. Felix D. Coroza (D)
Ms. Anita C. Conosa (D)
Educational Attainment
Primary: Liliw Central School, Liliw, Laguna: 1974-1980
Secondary: Sacred Heart of Jesus Academy, Nagcarlan, Laguna:1980-‘84
Pre College: St. Peter’s College Seminary, San Pablo City: 1984-‘85
College: St. Peter’s College Seminary, San Pablo City: 1985(a semester only)
San Carlos Seminary, Guadalupe, Makati, Metro Manila, 1986-1990.
Graduate School: San Carlos Seminary Graduate School of Theology,
Guadalupe, Makati: 1990-1995.
Post-Ordination/Graduate Courses:
Masters in Educational Leadership (Non-Thesis Program, But with Oral
and Written Comprehensive Exams), De la Salle University, Taft Avenue,
1997-1999
Masters in Pastoral Theology (Thesis Title: Integral Faith Formation –
A Key to the Historico -Theological Understanding of Lay Empowerment
in the Readings of PCP II and NPCCR Documents) San Carlos Graduate
School of Theology, Guadalupe Makati, 2003
Bachelor in Sacred Canon Law, UST Pontifical University, España,
Manila, 2002 – 2005, Served as Class President and as Editor-in-Chief of
Canonews, the Official Publications of the Canon Law Faculty, SY 2003-
2004
Doctor of Education Major in Educational Management (Dissertation
Title - Maturing in Faith: The Impact of Tripod System on the Growth in
Religious Attitudes and Practices of Students) La Consolacion University
Philippines, Malolos, Bulacan, 2019.
Seminary Training - Highlights:

Solemn Investiture, 1986, Lectorate, 1992, Acolytate, 1993, Admission to
the Sacred Orders, 1994, Ordination to the Sacred Order of Deacons,
March 25, 1995, Ordination to the Sacred Order of Priests, September 30,
1995
Special Training:
Training on Spiritual Direction and Retreat Facilitation at the Center for
Ignatian Spirituality, Ateneo de Manila, Quezon City, 2009-2010, CEAP’s
Leadership Summer Program in St. Joseph’s College, 2010, CEAP’s
Superintendents’ Academy held in Phoenix Publication Training Center,

QC., 2012, MAPSA Executive Council’s Planning Session, in attendance
from SY’s 2003-2014, CEAP Superintendents’ Commission Mid-Year
Seminars, from SY’s 2011-2014, Participant in the Philippine
Conference on Education, SMX, Mall of Asia, 2013
Clerical Assignments:
Resident Deacon, Sacred Heart of Jesus Parish, Sta. Mesa, Manila, March
31,1995 to September 29, 1995
Assistant Parish Priest, Sacred Heart of Jesus Parish, Sta. Mesa, Manila,
From Sept 1995 to May 1997
Parish Priest, Sagrada Familia Parish, Bagong Bayan, Taguig 1997-2001
Parish Priest, Our Lady of Fatima Parish, Bacood, Sta. Mesa, Manila,
2001-2015
Vicar Forane of the Vicariate of Our Lady of Loreto, Sampaloc, Manila
from 2011-2015/ Member of the Presbyteral Council of the Archdiocese
of Manila from 2011-2015
Parish Priest of San Juan Nepomuceno Parish, Malibay, Pasay City, July
2015 up to the present
Vicar Forane of the Vicariate of Sta. Clara de Montefalco, Pasay City,
2019 up to the present/Member of the Presbyteral Council of the
Archdiocese of Manila from 2019 up to the present.
School Administrative Assignments

Finance Officer of Sta. Mesa Parochial School, Sta. Mesa Manila, May
1995 - May 1997, Principal of St. Joseph Academy, Las Pinas City, SY’s
2000-2005, Director of Lady of Fatima Parochial School, Sta. Mesa,
Manila SY’s 2001-2014, RCAM ES Assistant Superintendent/ Roman
Catholic Archdiocese of Manila – Educational System - SY’s 2012-2015
Chairman/Member of Visiting Team to RCAM-ES Schools, Manila,
2012-2014, MAPSA Commission Head on Advocacy / Manila
Archdiocesan Parochial Schools Association SY’s 2003-2009, MAPSA
Commission Head on Promotion and Public Affairs /Manila
Archdiocesan Parochial Schools Association, SY’s 2009-2011, MAPSA
Commission Head on Curriculum and Instructions / Manila
Archdiocesan Parochial Schools Association, SY’s 2012-2015, School
Chaplain of Espiritu Santo Parochial School, Tayuman, SY’s 2000-2015
Guest Latin Professor at San Carlos Seminary Philosophy Department,
2002, Editor of MaPSA Coffee Table Book 50th Foundation Anniversary
Edition, 2010
Corollary School Assignments

Member/Corporate Secretary of the Board of Trustees of Sta. Mesa
Parochial School, from May 1995 to SY 2010, Member of the Board of
Trustees of St. Joseph Academy, Las Pinas City: from SY’s 2000-2005,
Corporate Secretary of Board of Trustees of Our Lady of Fatima
Parochial School, Sta. Mesa, Manila from SY’’s 2001-2010, Member of
the Board of Trustees of Our Lady of Fatima Parochial School, 2001-
2015, Member and Corporate Secretary of the Board of Trustees of
Espiritu Santo Parochial School, SY’s 2000-2013, Member of the Board
of Trustees of Holy Child Parochial School, Tondo, SY’s 2013-2015,
Member of the Board of Trustees of Manila Cathedral School, Tayuman,
SY’s 2013-2015, Member of the Board of Trustees of San Rafael
Parochial School, Tondo, SY’s 2013-2015, Member of the Board of
Trustees of St. Joseph School, Gagalangin, Tondo, SY’s 2013-15.
Experiences in Benchmarking Programs

Delegate/Member of the MAPSA Executive Council’s Bench-Marking
Activity in Sydney Australia, 2007, Delegate to NCEAA/Member of the
MAPSA Executive Council’s Bench Marking Activity, Anaheim,
California, USA, 2009, Delegate/Member of the Catholic Educators’
Association of the Philippines/ CEAP Superintendents’ Commission
Activity in Singapore, 2012, Member of the Delegation of CEAP
Superintendents’ Commission Activity to NCEAA, Houston, Texas, 2013
Other Memberships and Participations:

Member of Jesus Caritas Fraternity of Priests from 1995 up to the
present; National Responsible of Jesus Caritas from 2005-2015,
Participant in Asian Gathering of the Members of the Jesus Caritas in
Cebu, 2005, Official Representative to International Gathering of the
Members of Jesus Caritas in Sao Paulo, Brazil, 2006 and in Poissey, Paris,
France in 2012, Guest Speaker in Indonesian National Gathering of
Foucauldian Fraternity 2007, Member of the Asian Council of Jesus
Caritas, 2013-2015, One of the Animators/Facilitators in Asian
Gathering of Jesus Caritas in Myanmar, 2015 and in Cebu, 2016
Professed Member of the Secular Franciscan Order 1997 up to the
present: Delegate to the First National gathering of SFO Priests in Cebu,
2009, the Second National gathering of SFO Priests in Tayabas, Quezon,
2011, the Third National Gathering of SFO Priests in Gen. Santos City,
2013, the Sixth National Assembly of SFO Priests in General Santos City,
2018; Guest Speaker of the inter-Franciscan Families in Tagaytay,
January, 2014 and Guest Speaker in the SFO National Chapter in

Tagaytay, May 2014
Member of San Carlos Seminary Alumni Association - Coordinator for

the District of Manila– 1999, Elected President of the Board of Trustees
of the San Carlos Seminary Alumni Association, 2000-2002, Elected
Member/Officer of the Alumni Board of the San Carlos Seminary Alumni
Association, from 2000-2015.
Young Clergy Coordinator of the Archdiocese of Manila, from 1997-1999

Program Coordinator of Young Clergy Group under CBCP Commission
for the Clergy covering South-Eastern and South-Western Luzon (17
Local Territories) from 1997-2000.
Delegated by His Eminence Gaudencio Cardinal Rosales, D.D.

Archbishop of Manila to be an Observer to the Pastoral Synod of the
Military Ordinariate held at the Shrine of St. Therese, Pasay City, 2012
Pioneering Member of the National Clergy Discernment Group – a free

composition of priests regularly holding meeting to address social
concerns relevant to the Priestly Ministry from 2009 up to the present:
Facilitator/ Paper-Presentor during the first National Gathering of
Diocesan Social Action Directors held in Lay Formation Center, San
Carlos Seminary Complex, Guadalupe, Makati, 2011, and another in
Maryhill School of Theology, Quezon City, 2014.
Member of the Preparatory Committee for the celebration of the First

Philippine Conference/PCNE for the New Evangelization held at the
University of Santo Tomas, 2013
Associate member of the Canon Law Society of the Philippines, from

2005 up to the present: Delegate/Participant in several Annual
Conventions of the Canon Law Society of the Philippines in 2003 – held
in Bacolod; in 2005 – held in Palo, Leyte; in 2007 – held in Banilad, Cebu
City; in 2008 – held in Cagayan de Oro; in 2010 – held in Tagbilaran,
Bohol; in 2014 – held in Malvar, Batangas; in 2015 – held in Dumaguete
City; in 2020 – held in Pasig City.
Appointed Member of the Matrimonial Tribunal of the Archdiocese of

Manila and served as Defender of the Bond from 2005-2011
Participant/Facilitator in one Group of Priests from Mindanao Area –

Second National Clergy Retreat, Tagaytay City, 2000
Delegate/Participant in the First National Clergy Congress, World Trade

Center, Pasay City, 2004 and in the Second National Clergy Congress,
World Trade Center, Pasay City, 2010
Participant/Delegate to the Closing Retreat of the Celebration of the Year
of Priests, Vatican City, Rome, Italy, June 2010, and to the Clergy Retreat
with the Holy Father Pope Francis: Jubilee for Priests, Rome, Italy, June
2016
Other Memberships:
Member of the Board of Judges – Literary Award of the Catholic Mass
Media Award, Manila, 2006-2008 (for two years)
Member of the Final Board of Judges for the SEDES SAPIENTIAE
AWARD -MAPSA General Assembly, 2017 – 2019, 2021
In Attendance:
Curricular Symposium 2016 on K -12 Curriculum and
Instruction :Perspectives, Challenges and Innovations, November 26,
2016 spearheaded by UP-Diliman College of Education Curriculum
Studies Area and UP Curricularists’ Society
Second International Graduate Students Multidisciplinary Research
Conference, Century Park Hotel, Manila, October 26-27, 2017
spearheaded by the Association of South East Asia Institutes of Higher
Learning, Inc. National Council of the Philippines
Regional Research Convention and Paper Presentation, Region III,
LCUP, January 27, 2018 spearheaded by Philippine Association for
Graduate Education.

Thesis After Oral Defense, Revision

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UST FACULTY OF CANON LAW Page 1

PONTIFICAL AND ROYAL UNIVERSITY OF SANTO TOMAS

FACULTY OF CANON LAW

CANON 279 OF THE 1983 CODE OF CANON LAW:

A Thesis Presented to the Ecclesiastical Faculty of Canon Law

In Partial Fulfillment of the Requirements for

FR. EDGARDO CONOSA COROZA

God is ever faithful!

I thank Him for the Local Ordinary who ordained me –

I thank Him for the priestly communities I am part of, namely:

List of Tables on Circulars…………………………………………………….7

Chapter 1: The Problem and its Background…………………………………. 8

Chapter 2: Canon 279 of the 1983 Code of Canon Law:

D. Agents of Ongoing Formation and some related canons of the 1983

Chapter 3: The Ongoing Formation of the Archdiocese of Manila ………… 48

B. The Second Plenary Council of the Philippine …………. 49

C. PCP II Decrees for the Continuing Formation of Priest ... 52

D. National Pastoral Consultation on Church Renewal .…… 54

E. The Circulars of the Archbishops of Manila .…………… 57

During the time of Cardinal Sin

F. Some Themes of the Ongoing Formation of Priests ..…... 61

Chapter 4: Pastoral Challenges for the Archdiocese of Manila: Summary,

B. Realities and Areas of Pastoral Concerns ………………..……… 69

Curriculum Vitae ……………………………………………………………. 101

The Problem and Its Background

With the issuance of the latest edition of Ratio Fundamentalis Institutionis

Clergy on December 8, 2016, following another important document of the

the limelight that points significantly to a much-desired quality of life and

Canon Law obliges priests to undertake post-ordination studies. This obligation

should not be missed.

The newest reiterations of the significance of priestly formation as well as

ongoing formation program have triggered the celebrations of some international

towards completion of his priestly journey in Christ.3

The ongoing formation of priest is lawfully seen as a necessity in order to

ministerial impetus of the Universal Church. The Archdiocese of Manila, as a

particular territory, is undoubtedly responding to the directives of the Church

hundred priests an expression of fidelity to the priestly calling amidst challenges –

a priestly and ministerial reality.8

statement, of course, is not being said to express prejudices to other priests.

Archbishop of Manila, is a challenge to the author of this research to revisit the

opportunities provided by the Archdiocese of Manila in terms of programs for

which states thus:

B. Statement of the Problem

Canon 279 of the 1983 Code of Canon Law, a modified consideration of

priests, in particular. However, benefits and good, it intends, depends on the

implementation of the law. Hence, wanting to know the extent of the

Midwest Theological Forum, Chicago, 2004, p. 355.

implementation of the said provision in the Archdiocese of Manila, the author

would like to answer the following questions:

1. What is Canon 279 of the 1983 Code of Canon Law saying

C. Significance of the Study

The 1983 Code of Canon Law is always seen as an enabling declaration

Manila, 1991, p. 69.

same. Their presence, acting in persona Christi capitis,1313 is seen as

configuration to Christ as leaders of the Christian community.

the existence or non-existence of a program for the diocesan clergy in the

promises an embodiment of the provision of Canon 279 of the 1983 Code of

Canon Law in the Archdiocese of Manila.

Priests by virtue of their pastoral and canonical office must pursue

time aligned to the initiatives of the Local Ordinary. Priests, as “collaborators

with the bishop”1414must have an ongoing formation program which is

envisioned, written and implemented.

Hence, the output of this work would be a pivotal contribution in outlining