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Allen Hall is the seminary of the Roman Catholic Diocese of Westminster, one of the seven seminaries of the dioceses of England and Wales, where men are prepared for ministry as Catholic priests.

Allen Hall's "Way of Life"

1. Introduction: Priests for the Third Millennium

At the beginning of the Third Millennium the Church is conscious of the need to contemplate anew the Person of Jesus Christ1, for it is through him that she is able once more to "put out into the deep."2  Our Lord and Saviour, Jesus Christ, came among us as servant, friend and brother.  Coming to redeem us, he preached holiness of life to all without distinction in a new commandment:

"Love one another; you must love one another just as I have loved you. It is by your love for one another, that everyone will recognise you as my disciples."3

To ensure the future proclamation of the Gospel, Jesus called certain men to follow him more closely:

"He now went up onto the mountain and summoned those he wanted.  So they came to him and he appointed twelve; they were to be his companions and to be sent out to proclaim the message."4

Jesus invited these chosen followers to be with him. In the years of his public ministry these men accompanied Jesus. They were formed by him, with their strengths and weaknesses, in order to be sent forth as authentic witnesses of the Gospel.

Following the inspiration of Christ, the Church provides seminaries as places where those who believe they are called by him to priesthood and who have been accepted for formation may discern and respond to their vocation.  Under the authority and guidance of the Archbishop of Westminster, Allen Hall follows in this tradition.  Everything at Allen Hall is evaluated and understood in the light of the Scriptures, the Tradition, and the Magisterium of the Church, and in the service of the Church’s mission.  In his years of formation the student, accompanied by seminary staff, is nurtured in his sense of vocation and grows in intimacy with the Lord.  Together the staff and students of Allen Hall form a community which, while transient, is foundational for future priestly life and ministry.

Founded in 1568 by William, Cardinal Allen, in Douai, France, to provide for the English mission in time of persecution, the seminary, as heir of the Douai tradition, is inspired by its martyrs.  Reflecting the catholicity and diversity of the Church, Allen Hall is an international community preparing for priestly ministry not only those from dioceses in England and Wales but also from other countries.  The mission of Allen Hall is above all to prepare priests for this new Millennium, men who are formed in the image of the Person of Jesus Christ, and able to become for others ‘icons’ of ‘Christ the Priest’, ‘Christ the Teacher’ and ‘Christ the Good Shepherd’.

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2. The Nature of Formation at Allen Hall

2.1 Mediators and those Involved in Formation

It is through the influence and action of the Holy Spirit that God calls men to priesthood and prepares them for priestly ministry.

"There cannot exist any genuine formational work for the priesthood without the influence of the Spirit of Christ".5

Before entering seminary, the student, with the aid of prayer and spiritual direction, discerns this call. Then the Church, through her selection procedure, formation process, and the acceptance, by the Bishop affirms the call of the individual.

The student himself is the first ‘agent’ of his own formation, since he is responsible for responding to the Lord’s call. In accepting with openness and generosity the formation offered him by the Church he may become "a shepherd after the Lord’s own heart".6

"The vocation of each priest exists in the Church and for the Church; through her this vocation is brought to fulfilment".7  For this reason all those involved in training for the priesthood are visible representatives of Christ and the Church.

"The first representative of Christ in priestly formation is the Bishop".8  The Archbishop of Westminster appoints the Rector of Allen Hall to represent him in the formation of students; other diocesan bishops also entrust their candidates to the Rector and his staff.  In the spirit of communion, the Rector is responsible for leading and co-ordinating the seminary’s work of formation.  All in the seminary are answerable to the Rector, for it is up to him to ensure that the direction Allen Hall takes is in harmony with the mind of the bishop and the Church.  After appropriate consultation, the Rector is also responsible for making recommendations to the student’s own bishop regarding his suitability for admission to the various stages of formation, and to Holy Orders.

The Archbishop of Westminster also appoints men and women to collaborate with the Rector in the task of forming candidates for the priesthood; namely the Vice Rector, Spiritual Director, Formation Advisors, Pastoral Director, and academic staff.

The Spiritual Director of the College has the responsibility of guiding the spiritual life of the house.  Every student is asked to have a personal spiritual director, approved by the Rector, to whom he opens up his heart and his life in complete honesty and transparency. This conversation takes place in the ‘internal forum’.9

The Formation Advisor works closely with the candidate in the external forum to help him to discern whether or not the Lord is calling him to priesthood. The Formation Adviser accompanies him in his journey towards priesthood, both encouraging him and challenging him to grow ever deeper into the ideals of priesthood.10  The heart of their work involves trust, respect, and confidentiality appropriate to the external forum, as well as sensitivity both to the candidate and to the work of the Spirit in the candidate’s life.

The Pastoral Director oversees the student’s pastoral formation.  He arranges the student’s pastoral placements so that he may learn to serve and shepherd the Christian community in various settings, collaborating harmoniously and fruitfully with people of all ages and backgrounds.

The Dean of Studies and the academic staff in the seminary are chosen because they are men and women of faith and intellectual competence. Through the teaching of philosophy, theology, and related subjects, they help students to grow in their love and understanding of the faith, and to engage with the intellectual challenges of the day.

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The Individual in Formation

At the root of a priestly vocation is a call of God, which reflects God’s love for the person he calls and his care for the people of God.  This love is freely given, personal and unique.  It is God who calls, who sends, and who enables us to bear fruit for the Kingdom:

"You did not choose me, no, I chose you, and commissioned you to go out and to bear fruit, fruit that will last." 11

Those who come to Allen Hall, young or not so young, have already lived a rich and varied life.  Many have had a job and responsibilities; they have been independent and travelled; they have lived through many experiences.  This history brings to the seminary a varied pool of thought and opinion, which is both an enrichment and a challenge.  The seminary tries to value these experiences. Through the process of formation the student is helped to build on what has been good, and to understand and grow through what has been negative. As the first agent of his own formation, the student deepens his relationship with the Lord, so as to become the man the Lord intends him to be.

The priest has the responsibility both of leading and serving the Christian Community. In order to be recommended for priestly ministry the student seeks to respond to the graces of the Holy Spirit and the discernment of the Church.

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Contemplating the Person of Jesus Christ: Human Formation at Allen Hall

Life in Community

Life at Allen Hall is to be seen as a fundamental experience of the Church. It is a community of disciples, in which the whole group of believers is united, heart and soul.12  Like all Christians, students are called to be the Lord’s intimate friends, and to accept the challenge of growing in the life to which all the baptised are called. They strive to love each member of the community, and ‘to build a community of deep friendship and charity’.13  At the same time, seminary life is an invaluable opportunity to develop the pastoral heart that belongs to the priest, so that one’s care for others in the community is an expression of a pastoral and ‘priestly’ love that is fundamental for the seminarian. The way of life in the seminary seeks to meet this double challenge, both by calling the student to become a true disciple who lives out the Gospel, and calling him to live the pastoral responsibilities of a priest.  In this way he becomes a man who is "hospitable, a lover of goodness, master of himself, upright, holy and self-controlled."14

The love demanded by living as part of the community of Allen Hall promotes the growth in holiness that each member is seeking, and is a direct response to the Lord’s invitation:

"Love one another as I have loved you".15

This self-giving prepares the student for dedication to that service of God’s people which is the mainstay of priestly spirituality.16  Within this community all "should get used to putting aside their own will, and with common purpose and effort seek the greater good of their neighbour."17  This conversion, the putting on of the mind of Christ, is a daily conforming to the will of God, engaging a person at his deepest level.

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Celibacy, Friendship and Solitude

Following a question from his disciples on whether it would be wise to refrain from the married state, Jesus replied:

"That is something that not everyone can accept but only those for whom God has appointed it. For while some are incapable of marriage because they were born so or were made so by men there are others, who have themselves renounced marriage for the sake of the kingdom of heaven. Let those accept it who can."18

During their time of formation at Allen Hall, students are encouraged to know, appreciate, love and live priestly celibacy for evangelical, spiritual and pastoral motives.19  Particular attention is given to the development of this call throughout the period of seminary life, so that an ongoing growth into the charism of priestly celibacy will later provide a solid foundation of support during the time of ministry. Living celibacy will help the future priest to experience and show a sincere, human, fraternal and personal love that is capable of sacrifice. Following the example of Christ, the commitment reflects an unpossessive love for each person.20  It is a profoundly radical and counter cultural way of bearing witness to the primacy of the love of God in life.21  Such love symbolises the universality of the love that God has for all people.

Created by God as incarnate human beings, sexuality is intrinsic to the human person, who by nature is a unity of body and soul.22  As an aspect of human sexuality, chastity is a moral virtue received as a gift from God and leads to the full freedom of the celibate person when embraced with generosity and openness.

The choice of willingly embracing a chaste, celibate life is both a joy and a daily sacrifice, and future priests need to cultivate a deeply prayerful and intimate relationship with the Lord, to help them sustain their commitment.  Chaste celibacy helps the priest to integrate his sexuality with his spiritual and emotional well being.23  In particular, affective maturity - the result of an education in true and responsible love - is a significant and decisive factor in the formation of candidates for the priesthood.24  A sure sign of this affective maturity is the capacity of being able to relate well to others.  This is fundamental for the man called to be servant and leader of the Christian community in the image of Jesus who emptied himself in order to take the form of a slave for the benefit of all.25

At the Last Supper, having instituted the Eucharist, the sacrament of love, Jesus told his disciples;

"I no longer call you servants but friends, because I have revealed to you everything I have learned from my Father"26

The future priest needs to be a man of communion; he strives to follow the example of Christ and develop bonds of fraternal affection. The virtue of chastity blossoms in friendship, and shows us how to follow and imitate Jesus who has chosen us as his friends.27  In view of the dedication to celibacy, affective maturity should bring a deep brotherliness to all human relationships based on the strong and dynamic love for the Lord, which will maintain and deepen not only relationships with brother priests but with family, friends and all outside of the seminary.  It is necessary to be able to explain and bear witness to the evangelical, spiritual and pastoral reasons for priestly celibacy so that they, in turn, will be able to support priests with their friendship, understanding and co-operation28.

Those who have a positive experience of solitude will be capable of genuine and fraternal fellowship, modelling their lives on the Lord:

"After sending the crowds away, he went up into the hills by himself to pray."29

Such moments of solitude, where the Lord leads us into the desert and speaks to the heart, deepen the interior life and are indispensable aids to building a solid foundation of personal prayer, creative reflection and fruitful study. 30  These desert experiences are necessary for the permanent formation of priests whether in intellectual, pastoral or spiritual areas.31

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Contemplating Christ the Priest: Spiritual Formation at Allen Hall

The Spiritual Life

As part of the process of formation, students are accompanied along their ongoing journey of growth in the spiritual life.  The individual desires to conform himself more closely to the will of the Lord, in love and self-sacrifice.

"One of the Scribes came up to Jesus and put a question to him, ‘Which is the first of all the commandments?’ Jesus replied, ‘This is the first: Listen, Israel, the Lord our God is one Lord, and you must love the Lord your God with all your heart and all your soul, with all your mind and with all your strength.  The second is this, you must love your neighbour as yourself.  There is no commandment greater than these.’"32

In his spiritual life, through grace, he relates at the most profound level to God, to self and to others.  The spiritual life is a lifelong development of an intimate friendship with God, nourished through prayer, reflective reading of the Scriptures, and celebration of the Liturgy.  Spiritual transformation is found in Jesus Christ,33 and so St. Paul constantly urges us to become "fully formed in Christ"34 and to pursue "full knowledge of Him."35

Those called to priesthood are invited to conform themselves in a special manner to Christ, the High Priest:

"Spiritual life…introduces the student to a deep communion with Jesus Christ the Good Shepherd, and leads to the total submission of one’s life to the Spirit, in a filial attitude towards the Father, and a trustful attachment to the Church".36

Through the Sacrament of Holy Orders, they will be incorporated into a college of presbyters and, as co–operators with their local Bishop, they will strive to shepherd the faithful and bring back those who have strayed.  No one takes this honour on himself; it has to be a call from God.37  In responding to this call, the student seeks to offer himself completely to the Lord.  He realises the urgency of the Gospel message and mirrors the Lord’s offering of himself at the Last Supper.

"When he had washed their feet and put on his outer garments again he went back to the table, ‘Do you understand’, he said, ‘what I have done to you? You call me Master and Lord and rightly, so I am.  If I then, the Lord and Master, have washed your feet then you must wash each other’s feet. I have given you an example so that you may copy what I have done to you.  In all truth I tell you, no servant is greater than his Master, no messenger is greater than the one who sent him. Now that you know this, blessed are you if you behave accordingly.’"38

When we follow the path of Jesus we discover the joy and peace of pastoral ministry. On the other hand, the contemporary experience of witnessing to Christ can also be a kind of ‘modern martyrdom,’ which unites us in the tradition of the martyrs of Douai.  There is no glory without the Cross. Only through the deepening of our spiritual life will we have the capacity to be faithful in testing times.

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Liturgical and Devotional Prayer

In the Gospels we read:

"One of his disciples said, ‘Lord, teach us to pray’"39

And in another place, Jesus said:

"Wait here and stay awake with me"40

In these two phrases from the Gospels the whole ambit of prayer is captured; man’s desire to pray to God, and God’s desire that all be joined to him through prayer.  In the seminary "candidates for the priesthood are led into the genuine meaning of Christian prayer, as a living and personal meeting with the Father through the only-begotten Son under the action of the Spirit."41  In this way the candidate deepens his own love of the living God, and will become, as a priest, a "teacher of prayer."42

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The Eucharist and Adoration of the Blessed Sacrament

"The celebration of the Eucharist is to be the centre of the entire life of the seminary."43 At Allen Hall the rhythm of the day leads to the celebration of the Eucharist, whether early in the morning, at lunchtime, or in the evening, in such a way that all come together to celebrate both the enduring mystery of Calvary, and our sharing in that sacrifice as a community of believers.  The celebration of the Eucharistic Sacrifice, and of the other sacraments, is at the heart of each priest’s life and ministry. "By ordination the priest participates in the saving ministry of Jesus Christ, head and shepherd…"44 He stands in the person of Christ the High Priest. And so the student’s experience of the Eucharist in his time at seminary is central to his journey to priesthood.

Through the diversity of celebrants and preachers, and the richness of music and symbols, all students are able to become more aware of the beauty of the sacrifice ever ancient and ever new.  The seminary is further an environment in which "legitimate variations and adaptations"45 to the liturgy can be explored, through careful planning, always striving to "bring about conscious, active and full participation of all."46

Flowing from the Eucharist, the "source and summit of the sacraments"47, adoration of the Blessed Sacrament is actively encouraged, sometimes as a community exercise and sometimes as a means of private adoration.  Jesus’s exhortation to those closest to him in the Garden of Gethsemane ("Stay awake and pray not to be put to the test"48) finds expression in the students’ spending time in quiet contemplation, "fostering effectively the spiritual life of the community."49

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The Sacrament of Penance

From the beginning the Church has faithfully dispensed the mercy and forgiveness of the Father through the sacrament of penance.

"The priest’s spiritual and pastoral life, like that of his brothers and sisters, depends for its quality and fervour on the frequent and conscientious personal practise of the Sacrament of Penance".50

All those at Allen Hall are encouraged to avail themselves of the sacrament frequently, either through their Spiritual Director, or another confessor.  Availing regularly of this sacrament will lead to a ‘radical self-giving, proper to the priest, following the example of Christ the Good Shepherd’,51 which is so vital for the formation of future priests.  Indeed, not only do priests dispense the mercy of God, but they too are ‘its beneficiaries, becoming themselves witnesses of God’s mercy towards sinners’52.

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The Liturgy of the Hours

Praying the Divine Office is very often a new experience for students arriving at Allen Hall.  It allows us to share in the public prayer of the Church, praising God and interceding for the needs of the Church and the world.

"The Liturgy of the Hours extends to the different hours of the day the praise and prayer . . . which are offered us in the Eucharistic mystery"53

The Liturgy of the Hours still retains some of the characteristics of monastic worship when prayed (and sung) antiphonally.  "Celebration in common shows more clearly the ecclesial nature of the Liturgy of the Hours",54 and so as a community we gather for Morning and Evening Prayer.  Students are gradually encouraged to develop a routine that includes the other hours. One’s devotion to this ancient office becomes "a source of piety and nourishment for personal prayer."55  In this prayer, we sing the great hymns of the Church, the psalms; we listen to the Word of God, rejoice in this Word by saying the Gospel Canticles, and then remember the needs of the world, summing them up in the Our Father.  By building up the spiritual life in this way, the student strives "with his entire life... to manifest and witness in a fundamental way the radicalism of the Gospel."56  Developing a good practice of regularly praying the Hours, and an integration of them into the natural rhythm of the day, will serve as the foundation for enduring fidelity to the Divine Office in future ministry.

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Devotion to Mary

Students for the priesthood are encouraged to foster a deep devotion to the Blessed Virgin, and to seek her aid in their formation.

"Joined to Christ the head and in communion with all his saints, the faithful must in the first place reverence the memory of the glorious ever Virgin Mary, Mother of God and of our Lord Jesus Christ."57

"Mary responded (to God) with the obedience of faith, certain that with God nothing will be impossible;"58 thus she becomes the pattern for our fiat to God’s call.  Especially by praying the rosary and in singing Marian anthems at the end of each day, "the students acquire the spirit of prayer",59 following the example of Mary, the most perfect icon of God’s creation.  From the Cross Jesus said, "Woman, this is your son,"60 and so seminarians and priests alike recognise the maternal protection of Mary as they strive to imitate her discipleship.

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Personal Prayer

Students also seek to foster and strengthen a personal prayer life during their journey towards priesthood.  "Often done in solitude and in secret, the prayer of Jesus involves a loving adherence to the will of the Father . . . and an absolute confidence in being heard."61  With this in mind, periods of silence and meditation are a vital feature of the routine of the House, remembering that "in the morning, long before dawn, he got up early and went off to a lonely place and prayed there."62  Morning meditation is expected of all students, in whichever environment they prefer. This initial period of silence helps to counterbalance the "noise and agitation of our society,"63 creating "the spiritual atmosphere vital for perceiving God’s presence and for allowing oneself to be won over by it."64

Among the forms of personal prayer, lectio divina, "the prayerful and meditated reading of the word of God",65 is foundational to the development of the spiritual life.  Each student "should be taught to seek Christ in faithful meditation on the word of God"66 so as to nourish his interior spiritual life.  St Jerome reminds us that "ignorance of the Scriptures is ignorance of Christ",67 and by being immersed ever more deeply in the Scriptures, future priests will be able to preach the enduring truths of the faith.

"In proclaiming God’s Word to others, accept it yourself in obedience to the Holy Spirit.  Meditate on it constantly, so that each day you will have a deeper love of the Scriptures, and in all you say and do show forth to the world our Saviour, Jesus Christ."68

Following from the prayerful reading of the scriptures, students for the priesthood are encouraged to familiarise themselves with both the patristic classics and more modern spiritual works.  In them can be found an exposition of the thinking and teaching of the Church throughout the last two thousand years, wherever the Gospels have been proclaimed.  Such reading, whilst nourishing his own interior life, can also assist the future priest in reading the signs of the times, and in making the Word of God relevant for the people of his own time and culture.

The student is encouraged to put into practice what he finds in such reading, so that his spirituality and theology become rooted in the life he leads.  Indeed, the prayer life and habits developed in the seminary should become a source of strength for future ministry.

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Spiritual Direction

Spiritual direction is indispensable for deepening a personal relationship with God. In the seminary, the student has the opportunity to share the journey of his life with the spiritual director, who is there both to guide him towards the full flourishing of his life, and to find that fulfilment ultimately in God.  Honesty and trust are essential in this relationship. The director is there to offer spiritual guidance and practical advice on the myriad questions which are brought to the internal forum.  The student can "trustfully reveal his conscience"69 to a spiritual director of his own choice.  The spiritual director is concerned with the whole person, helping the student to reflect in a deeper way on his own discernment and formation, and on the daily challenges of seminary life and pastoral experience.

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Contemplating Christ the Teacher: Intellectual Formation at Allen Hall

Sent as Preachers and Teachers

The model for intellectual life at Allen Hall is to be found in the example of Christ Himself:

"As he stepped ashore he saw a large crowd; and he took pity on them because they were like sheep without a shepherd, and he set himself to teach them at some length."70

Christ passed on to His followers the imperative to preach the Gospel and teach all nations.  As St Paul reminds us, this ministry is vital in the Church:

"How are they to call on him if they have not come to believe in him?  And how can they believe in him if they have never heard of him?  And how will they hear of him unless there is a preacher for them?  And how will there be preachers if they are not sent?"71

We recognise at Allen Hall that the priest’s first task is the preaching of the Gospel.72  All of the future priest’s strengths and weaknesses, insights and preoccupations are to be put at the service of this mission of the Church to preach Christ.  In this way he can move beyond the particularities of his own history so as to be a more credible witness of God’s unchanging Word.

Intellectual formation at Allen Hall aims at preparing future priests to be teachers, preachers and evangelists in the communities to which they will be sent.  The development of self-discipline, especially through the careful use of time and a respect for the need for silent periods of study, is similar to the discipline required in pastoral ministry.  Trying to develop sound reading and study habits, writing and speaking skills, enables the future priest to articulate his knowledge effectively now, and prepares him for that witness which he will give in the future.

Such intellectual formation takes place, not in isolation, but within the community of faith, and so dialogue and discussion are encouraged.  Within the communion of believers, each seeks to develop, in the midst of his studies, a keen interest in and enthusiasm for the challenges and opportunities of present day pastoral ministry, so that the connection between study and ministry may be preserved.  Allen Hall provides an environment in which such development is positively stimulated and encouraged.  Studies are undertaken with zeal, seeing in them an opportunity for service to the People of God, and a development of one’s self.  In this way intellectual engagement calls each to participate in "the light of God’s mind"73, so that both one’s living out of the Gospel and one’s proclamation of His Word, come from a personal experience of God.

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The Study of Philosophy

Philosophy, the love of wisdom, leads to a deeper understanding and interpretation of the person and the person’s freedom.  As knowledge in the service of love it seeks to explore the relationship between the person and the world, and the person and God.  A proper philosophical training is vital in the cultural situation of today, where so often subjectivism becomes the criterion and measure of truth. A sound philosophy helps to develop a reflective awareness of the fundamental relationship that exists between the human spirit and truth, the truth that is revealed to us fully in Jesus Christ, who is himself the Truth. 74

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The Study of Theology

Theology is recognised as an ongoing reflection on the mystery of faith.  It is essential to ask questions about one’s faith so as to deepen understanding; in this way theology is truly faith seeking understanding.  The Holy Spirit animates this reflection on faith; and it is guided by the Word of God and faithful to the Tradition and Magisterium of the Church.  The circumstances of our time require a sincere commitment to the demands of theological discipline from all those engaged in formation, for the future priest strives to develop that ‘intelligence of the heart’ which knows how ‘to look beyond.’  He strives to make his own the vision of God’s Wisdom, which is:

"…. a breath of the power of God,
pure emanation of the glory of the Almighty;
so nothing impure can find its way into her.
For she is a reflection of the eternal light,
untarnished mirror of God’s active power,
and image of his goodness."75

Theological study will help the student to reflect on God’s Word, to drink deeply from the well of the Church’s Tradition, and to communicate and explain effectively the Church’s teaching. In this way the Church can address "the joy and hope, the grief and anguish of the men of our time."76

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Other Intellectual Pursuits

The development of interests in other intellectual and cultural spheres beyond the bounds of coursework is also important.  Allen Hall exists at the heart of a vibrant capital city and all are encouraged, when possible, to take advantage of the enrichment that can be derived from attendance at lectures, conferences, concerts and other cultural events available in London.  Such engagement leads to a critical dialogue between faith and culture so essential for the priest of today.  This critical reflection helps focus the issues of a complex world and sharpens the wisdom of preceding ages.

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Contemplating Christ the Good Shepherd: Pastoral Formation at Allen Hall

A Heart Like Christ the Good Shepherd

In John’s Gospel Jesus describes himself as the ‘Good Shepherd’, indicating that sacrificial love and pastoral care are at the centre of his heart:

"The Good Shepherd is one who lays down his life for his Sheep."77

It is this love that the Lord wishes his disciples to imitate:

"If I then, your Lord and Master, have washed your feet, you also ought to wash one another’s feet.  For I have given you an example, that you also should do as I have done to you."78

Jesus desired that his disciples in turn should carry on his work of love by becoming shepherds to his flock:

"‘Simon son of John, do you love me?’  He said to him, ‘Yes, Lord; you know I love you.’  He said to him, ‘Tend my sheep.’"79

"Pastoral" comes from the Latin for "Shepherd", indicating that pastoral life at Allen Hall seeks to be in imitation of Christ the Good Shepherd.  Pastoral life, therefore, helps students to show the love which is at the "heart of the Good Shepherd" to the world.80  This love heals, sustains, guides, challenges and reconciles.81 Pastoral theology brings practical application to human, spiritual and intellectual formation.

This expression of love is not limited to particular people, or shown in certain defined places, but is exhibited to all and everyone.  Pastoral formation is an opportunity to work with the Lord, to discern his approach to his flock, and to apply it.  Pastoral life is thus about allowing one-self to enter into " the charity of Christ the good shepherd."82 Students for the priesthood are helped to discern their ability to be shepherds through living in the seminary and taking part in specific pastoral placements.

Pastoral activity is not just about individual relationships: It has a public aspect too. The priest acts in the place of ‘Jesus Christ, Head and Servant of the Church’.83 His role, with the bishop, is one of leadership, and he stands as a public witness to the faith. He is a representative of the Church, and is responsible for guiding his flock and speaking for Christ and his Church. His work is one which seeks to exhibit love with authority; an authority which is respected by the People of God because it exhibits the heart of the Shepherd.84

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Seminary as the First Place of Pastoral Formation

The first pastoral placement to be considered by the students is the seminary itself.  Here the students learn how to live within a community.  Like a Parish or a Presbytery the seminary comprises people of different attitudes and backgrounds.  It is in this primary pastoral placement that students can learn to acknowledge and show the pastoral charity of Christ to others, for the seminary is to be understood as "an original experience of the Church’s life."85

The life in the seminary mirrors the life that Jesus lived with his disciples, and that they shared with each other.  It offers to those called by the Lord to serve as Apostles the possibility of re-living the experience of formation which our Lord provided for the Twelve.86  Allen Hall seeks to be a place where those called to the priesthood may co-operate among themselves and with those who have responsibility for their formation.  In so doing it allows people to form relationships which will support them in the present and the future.87  This is a community which is built on friendship and charity, a community caring for each other and acquiring the skills to look after the wider flock of the diocese.  It is a community which is prayerful and reflective, and active and outward-looking, so that every act of love is recognised as the work of the "good shepherd".

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Pastoral Placements

The second place the student exhibits and develops the heart of the shepherd is on specific pastoral placements within a diocese.  This placement could be in a parish, school, hospital, prison, or elsewhere.  These placements are where the student can engage with and learn from the people of God.88

During Christ’s time with his disciples, he often sent them out.  Before going, the Lord instructed his disciples, highlighting areas he wished them to notice.  After a period of time apart, the disciples would return to the Lord and reflect with Jesus on what they had seen and learnt.89

Students are sent out on pastoral placements so as to have an opportunity to encounter the body of Christ, visible in his Church.  They have an opportunity to learn and develop skills which will be of valuable service when they reach priesthood.90  Integral to these skills the student should show a deep desire to work with and to work alongside the "People of God".

Like the disciples, students are encouraged to reflect on the experiences encountered, and to root their reflection in the values of the Gospel.  Above all they are to discern how they can show Christ’s pastoral love to his people.91  This discernment is born from a combination of prayer, and discussion with a pastoral supervisor, which leads the student to integrate what has been learned in other areas of his formation.

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Pastoral Theology

Pastoral formation rests on an integration of "experience" and theology.  This exposure to experience is the bedrock which allows the seminarian to apply and make relevant his studies. The reflection he does is called "Pastoral Theology", which is a "genuine theological discipline."92

Pastoral theology helps students to connect their systematic and moral theology with the pastoral realities of priestly ministry. It draws on the Church’s theological reflection on concrete pastoral situations. It teaches students different ways of reflecting on their own pastoral experience and relating it to the scriptures and the teaching of the Church. It allows students to adapt their ministry and preaching to the needs and circumstances of those they minister to, without losing the integrity of the Gospel message.

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