Guide to Ongoing Formation for Priests

CHAPTER 3: HUMAN FORMATION | 53

friends to correct them in the first stages of their descent into deception and depravity. 112

141. Humble reception of fraternal correction is only part of the rela tionship. A priest must recognize his responsibility to provide fraternal correction to brother priests. In circumstances that involve serious threat to health and safety, if the priest receiving fraternal correction does not take measures to address the problematic behavior, then the brother priest has an obligation to go beyond the immediate relationship and advise diocesan officials of his concerns. Far from betraying friendship, this difficult act expresses true fraternal love. Another important fraternal means for ongoing growth in human formation can be found in rectory living. Too often rectories are reduced to places where priests share a common residence and little more. They miss out on opportunities for mutual affection and support. At times the lack of fraternity can even intensify the loneliness of those whose only communion is physical proximity. All members of a rectory, especially the pastor, have the responsibility to ensure that it is a true Christian home, a place where each member feels at ease and where they enjoy periods of shared time, common prayer, and meals in common. Such a rectory often becomes a center of fraternity for priests who live alone, as well as a powerful means of growth in many human virtues such as patience, hospitality, generosity, humility, sincerity, personal discipline, and responsibility. 113 Also, clear separation of office and personal space can facilitate a healthy rectory life. 142.

EPISCOPAL MEANS

143. As spiritual fathers, diocesan bishops can foster the human growth of priests in many ways. One of the most important is by modeling, initi ating, and encouraging priestly fraternity in their own lives through their personal witness of friendship and by encouraging the fraternal groups that can provide so much support for priests. Diocesan bishops have another

112 Many accused priests began abusing years after they were ordained, at times of increased job stress, social isolation, and decreased contact with peers. Generally, few structures such as psychological and profes sional counseling were readily available to assist them with the difficulties they experienced. Many priests let go of the practice of spiritual direction after only a few years of ordained ministry. See John Jay College Research Team, The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States , 1950 2010 (Washington, DC: USCCB, 2011), 5. 113 See DMLP, no. 39.