이 소논문은 “하느님의 사람”(1티모 6,11)인 사제 양성자와 사제 지망생들 사이에 영적지도라는 차원에서 제기되는 문제들(목적과 영성)을 살피려는 것이다. 그 이유는 사목현장에서 공신력을 잃어가는 문제의 사제들이 늘어나는 이유를 양성, 특히 영적 지도라는 차원에서 찾아야 하기 때문이다. 교황청 가톨릭교육성이 “현대의 사제 양성”(Pstores dabo vobis)의 권고에 따라서 “신학교 양성자의 양성에 관한 지침”(Directives Concerning the Preparation of Seminary Educators, Congregation for Catholic Edu- cation of Seminaries and Institutes of Study, 1993. 11. 4)에서 “영적 준비”(№ 55)와 “영적지도”(№ 61)가 바로 우리가 기댈 주제이다. 영적지도의 목적을 말하면서 영적 지도에서 하느님과 그분의 은총이 중심주제가 되지 못하는 이유를 다섯 가지로 요약했다. 오늘날 본당 공동체에서 여러 가지 나약한 모습으로 말미암아 문제의 사제들이 많다는 소리가 높아간다. 인간적 노력도 필요하지만 전적으로 하느님께 의지하려는 노력이 앞서야 할 것이다. 하느님께서 이끄시는 대로 맡겨드리고, 성체 앞에 머무는 시간을 많이 할애할 수 있는 사제가 되어야 한다. 사제생활과 사제 영성의 원천인 성체성사로부터 사제의 삶이 시작되기 때문이며, 바로 거기에서 성덕이 샘솟기 때문이다. 성덕이 탁월한 사제는 공신력을 갖추게 된다. 성령께서 함께 해주시기 때문이다. 영적지도의 초점은 성덕을 갖춘 사제를 양성하기 위한 것이며, 어떤 역경 속에서도 하느님과 함께 자생능력을 갖춘 사제를 양성하기 위한 것이기 때문이다. 신학교에서 겪었던 초라한 양성자로서의 체험을 바탕으로 바람직한 영적 지도자의 모습을 그려보았다. “자기 확신”(Self conviction)은 대단했지만 “자기 인식”(Self knowledge)을 거부하던 이들에게 하느님의 뜻이 달리 있었음을 설득시키느라 힘들었던 기억이 새롭게 떠오른다. 모든 방면의 인간 교육이 그렇듯이 사제를 양성하는 일은 하나의 예술이다. 하느님의 말씀이 젊은이들의 마음속으로 들어가 내적인 동의기간을 거쳐 다시 외적으로 당신을 드러내시는 예술이 바로 사제 양성이다. 영적 지도자 역시 잠시라도 자기 사명과 소명을 잊을 수 없는 연약한 예술가, 성령과 함께 훌륭한 예술가이다. 사제 지망생들과 함께 기도하고, 같이 성찬의 전례를 집전하는 것이 하루 일과 중에 가장 중요한 순간이라고 가르쳐주어야 한다는 것이 쉽지는 않았지만 기쁨이었다. 다음은 영적지도와 영적성숙의 관계에서 파생되는 문제들을 다루고 싶다.

This short essay explores, for a man dedicated to God(1 Tim 6:1), matters relating to the goals and spirituality imparted to prospective priests through the spiritual guidance of seminary educators. One can trace any “untrustworthiness” on the part of priests to the processes that formed them, and in particular to the spiritual guidance they received. The Holy See's Congregation for Catholic Education's studies “Modern Day Priest Formation” and “Directives Concerning the Preparation of Seminary Educators”(Congregation for Catholic Education of Seminaries and Institutes of Study, 1993.11.4) offered “spiritual preparation”(No 55) and “spiritual guidance”(No 61) as the main ways to ensure trustworthiness. This essay examines the purpose of spiritual guidance, arguing that God and His grace should be at the center of spiritual guidance, and pointing out five reasons why this doesn't seem to be the case in actual practice. We hear a lot about “problem priests” these days in spiritually impoverished parish communities. It is more important to rely totally on God than on human efforts. Priests should just entrust everything to God, and spend more time before the Host. A priest's life begins with the Eucharist from which he receives the spirituality that forms his holy virtues. Priests, full of holy virtues, can be trusted because the Holy Spirit is with them. Spiritual guidance should focus on the formation of such holy priests, who can bear whatever difficulties may come with the help of God. By looking back on my experience as a common formation director at the seminary, I can imagine the ideal spiritual assistant. I remember the difficulty in persuading people who were full of self-conviction but lacked the self-knowledge that God’s will could be different from their own. In common with other forms of human education, training priests is a kind of art. “Words” enter the hearts of young candidates, waiting there until they are accepted and can manifest themselves to the outside world. A spiritual assistant is a kind of simple-minded but excellent artist who never forgets his mission and calling. Although it was never easy, it was a joy to prove to seminarians that praying and celebrating the Eucharist together were the most important daily endeavors. Then, I will deal with issues arising from the functional relationship that exists between spiritual assistance and spiritual growth.

This short essay explores, for a man dedicated to God(1 Tim 6:1), matters relating to the goals and spirituality imparted to prospective priests through the spiritual guidance of seminary educators. One can trace any “untrustworthiness” on the part of priests to the processes that formed them, and in particular to the spiritual guidance they received. The Holy See's Congregation for Catholic Education's studies “Modern Day Priest Formation” and “Directives Concerning the Preparation of Seminary Educators”(Congregation for Catholic Education of Seminaries and Institutes of Study, 1993.11.4) offered “spiritual preparation”(No 55) and “spiritual guidance”(No 61) as the main ways to ensure trustworthiness. This essay examines the purpose of spiritual guidance, arguing that God and His grace should be at the center of spiritual guidance, and pointing out five reasons why this doesn't seem to be the case in actual practice. We hear a lot about “problem priests” these days in spiritually impoverished parish communities. It is more important to rely totally on God than on human efforts. Priests should just entrust everything to God, and spend more time before the Host. A priest's life begins with the Eucharist from which he receives the spirituality that forms his holy virtues. Priests, full of holy virtues, can be trusted because the Holy Spirit is with them. Spiritual guidance should focus on the formation of such holy priests, who can bear whatever difficulties may come with the help of God. By looking back on my experience as a common formation director at the seminary, I can imagine the ideal spiritual assistant. I remember the difficulty in persuading people who were full of self-conviction but lacked the self-knowledge that God’s will could be different from their own. In common with other forms of human education, training priests is a kind of art. “Words” enter the hearts of young candidates, waiting there until they are accepted and can manifest themselves to the outside world. A spiritual assistant is a kind of simple-minded but excellent artist who never forgets his mission and calling. Although it was never easy, it was a joy to prove to seminarians that praying and celebrating the Eucharist together were the most important daily endeavors. Then, I will deal with issues arising from the functional relationship that exists between spiritual assistance and spiritual growth.

Priest, Spiritual guidance, Seminary educator, Spiri- tuality, Formation