22. The following are the fundamental norms which regulate inter-institute centers of philosophical-theological formation for religious who are candidates for priesthood:

a) Canonical erection. Before proceeding to the canonical erection of an inter-institute center of philosophical and theological studies, it is necessary to receive approval both for erection of the center and for its Statutes from the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life(⁸³) which, prior to giving approval, will request the authoritative judgment of the Congregation for Evangelization of Peoples for territories of mission and the approval of the Congregation for Catholic Education(⁸⁴) regarding the programming of philosophical and theological studies as well as academic degrees. In this connection, institutes of philosophy and theology reserved for candidates to the priesthood are encouraged to affiliate to a philosophical or theological Faculty(⁸⁵) respectively.

b) Authority over the institute. The Statutes shall define clearly how the Major Superiors who constitute the organism which bears ultimate responsibility for the center are to exercise their authority.

This authority, or the one delegated by it — usually the Board of Directors — appoints, confirms, or substitutes the professors, in conformity with the procedure indicated in the Statutes,(⁸⁶) and also requests the consent of the competent Superior, and receives the “profession of faith” which is required.(⁸⁷) The “mandate” for teaching in the name of the Church(⁸⁸) goes together with appointment as professor. The teaching which the professors give shall be “an objective and complete presentation of doctrine, structured in harmony with the Church's Magisterium”.(⁸⁹)

The same authority shall, with reference to the instruction which is given and the progress of the center, regularly inform the Major Superiors who send students and who must guarantee to the Church and their own congregation the adequate formation of their future priest-religious. It is necessary that the authority inform the president of the Mixed Commission of Bishops and Major Superiors in order to promote mutual knowledge and collaboration.(⁹⁰) The Superiors of the students — whether religious Superiors or responsible Bishops — or, where it might be the case, their representatives, should be invited to regular meetings of consultation regarding the progress of the center. Where the ecclesial and pastoral importance of the center requires it, it is recommended, in the spirit of communion, that a Bishop be a member of the Board of Directors.(⁹¹)

c) Programs. The intellectual formation of a future priest is based and constructed above all upon the study of Sacra Doctrina.

“True theology proceeds from the faith and aims at leading to the faith”.(⁹²) “Theological formation, given in the light of faith and under the guidance of the Magisterium, is to be imparted in such a way that the students learn the whole of Catholic teaching, based on divine revelation, that they make it a nourishment of their own spiritual lives, and that in the exercise of the ministry they may be able properly to proclaim and defend it”.(⁹³)

In relation to studies, special attention shall be given to the completeness of the subjects and to the content prescribed for the six year period of philosophical and theological studies.(⁹⁴) While respecting the demands proper to priestly religious life and to the “intrinsic unity of the Catholic priesthood”, whether secular or religious,(⁹⁵) these studies should be carried out in light of the plan for priestly formation established by the Holy See and by the episcopal conference of the country,(⁹⁶) and provide that there always be included a course on the theology and spirituality of the religious life and the theology of the particular Church.(⁹⁷) Also in this case, possible civil recognition should not prejudice or alter the program of studies prescribed by the Church.

Where centers for the formation of religious candidates for the priesthood, for serious reasons, also admit as students candidates for the permanent diaconate or religious brothers or sisters preparing for other apostolic activities, the program of studies for future priests must appear as a unit which is special and fully recognizable,(⁹⁸) in such a way that the formation not be a generic ministerial formation common to all. Thus, the specific requirements of the other students are to be respected, offering them an appropriate program which prepares them for the ministry of permanent diaconate or for the other ecclesial services consistent with their vocation.

d) Professors. The formative validity and the consistency of the initiatives described depend in great part on the professional quality, on the sensus Ecclesiae, and on the religious qualities of the professors, in addition to the organization of the programs and the life of the center itself. The professors should be mindful that their teaching ought to “open and communicate to others the understanding of the faith, in the last analysis in the name of the Lord and his Church”.(⁹⁹) Major Superiors shall be mindful of this in their choice of professors. Above other pastoral commitments, the preparation of future generations is to be privileged, assigning to them the best professors and formators. This is an ecclesial responsibility which they may not neglect, for the good of the People of God, of religious life, and of their own institute, both in the present and in the future.

In addition to academic competence, the professors shall be attentive to the didactic art required by their office. (¹⁰⁰) There should be special care to assure the quality of teaching for the disciplines which constitute the fundamental part of the curriculum of studies.

Every professor of theological disciplines must possess the mandate to teach. (¹⁰¹) Competent Superiors, before consenting to the appointment of a professor, shall be sure that the person in question have the proper preparation, fidelity to the Magisterium, and respect for the tradition which are necessary, and the ability to prepare priests for the service of the men and women of our time. (¹⁰²)

e) Admission. For admission to a center of philosophical-theological studies, it is necessary that the candidate have achieved the level of studies indicated in the Statutes, taking into account the canonical norms and the needs of places and times. Written authorization of the Major Superior or of the Superior of the house of formation to which the candidate belongs is also necessary.

Candidates of the diocesan clergy can also be admitted upon written request of their respective Bishop, who assumes, according to the norm of the Statutes of the center, the rights and duties of Superiors who send students there.

The center has the right to exclude from its programs a student who during the course of the year shows himself incapable of measuring up to the center's objectives and conditions for admission, even if he shows superior intellectual ability and diligence in studies. Such dismissal does not impede his respective Major Superior from providing other options for him in another place.

f) Formation community and center of philosophical-theological studies. The Superior and the formation team of every religious institute are always the ones primarily responsible for the religious and priestly formation of their own members. They should guide and coordinate community life, the overall program of formation and the complementary courses proper to their institute, according to the institute's own spirituality and pastoral purpose, as the unifying basis of human, doctrinal, spiritual, and pastoral formation. They should maintain regular contact with the center of studies and be actively interested in its programs.

In the process of discerning and evaluating the suitability of their religious candidates for the priesthood, Superiors should also consult the professors and those who collaborate in pastoral formation. This exchange can be a source of advantage for both the formation community and the center of studies, who will feel that their responsibility in the formative journey of future priests is sought.

Finally, it is to be hoped that every religious institute which sends students to the center also be committed to contribute a qualified member for teaching or for animating the life of the center.

g) Proper initiatives. The initiatives of inter-institute collaboration described are distinct from a philosophical or theological center erected under the responsibility of one religious institute which, maintaining its own autonomy, admits as students religious of other institutes. (¹⁰³) These centers follow their own norms.