National Directory for the Formation, Ministry and Life of Permanent ...

138 Chapter 87 Ibid., no. 16; cf. also nos. 21, 42, 44, 62; cf. DMLPD, nos. 3, 78, 80.8 Ibid., no. 19.9 Ibid., no. 21.10 Ibid.11 Ibid., no. 23.12 PDV, no. 57; cf. BNFPD, no. 85.13 “It is the intention of our Dicasteries that the variety of offices in diaconal formation andpost-ordination ministry: the Director of the Formation Program, the Coordinator forPastoral Formation, Mentors, the Director of Deacon Personnel should be reserved to clerics—and in the case of the Director of Spiritual Formation (an office not mentioned in theRatio fundamentalis), Pastors and Priest Pastoral Supervisors, they must be a priest.”Congregation for Catholic Education and the Congregation for the Clergy, Joint Study of theUS Draft Document—National Directory for the Formation, Ministry and Life of PermanentDeacons in the United States, Prot. No. 78/2000 (March 4, 2002).14 Ibid., no. 24.15 Congregation for Catholic Education, Directives Concerning the Preparation of SeminaryEducators (November 4, 1993) (Washington, D.C.: United States Catholic Conference,1994), pp. 5-6.16 The following considerations are this Directory’s commentaries on the criteria for facultyselections as established by the Congregation for Catholic Education:i A spirit of faith: A lived commitment to the Church, its Magisterium, and the depositof faith accompanied and sustained by a love of prayer—the educator who lives byfaith teaches more by what he is than by what he saysii A pastoral sense: A commitment to the pastoral-theological vision of the SecondVatican Council and to the identity and mission of diaconal ministry that the counciland post-conciliar documents promote in the contemporary Church; a sensitivity alsofrom their own participation in the pastoral charity of Christiii A spirit of communion: Collaboration and understanding of their role in the vocationaldiscernment for admission to candidacy and ordination to the diaconateiv Human maturity and psychological equilibrium: A right consciousness of oneself, ofone’s own values and limits, honestly recognized and acceptedv A clear and mature capacity to love: An ability to be an example and model of the primacyof love in service—a capacity and inclination to self-giving attention to theother person, to an understanding of his concerns, and to a clear perception of hisreal goodvi Listening, dialogue, and the capacity for communication: The success of the formationalrelationship depends in great part on these three capacitiesvii Positive and critical attention to modern culture: Inspired by the cultural richness ofChristianity (i.e., rooted in biblical, liturgical, and patristic sources), a broad knowledgeof contemporary culture—a positive and critical awareness of the transmission