SERVANT LEADERSHIP WITHIN FORMATION TO THE

ROMAN CATHOLIC PRIESTHOOD IN A

CHANGING CATHOLIC CLIMATE

by
MATTHEW HIGGINS

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A DISSERTATION

Presented to the Educational Leadership Program of the University of Saint Elizabeth

in partial fulfillment of
requirements for the degree of
Doctor of Education
May 2021
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Copyright 2021, Matthew Higgins

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 ABSTRACT

An abstract of the dissertation of Matthew Higgins for the degree of Doctor of Education in the

Educational Leadership Program presented May 2021.

Title: SERVANT LEADERSHIP WITHIN FORMATION TO THE

ROMAN CATHOLIC PRIESTHOOD IN A

CHANGING CATHOLIC CLIMATE

Roman Catholic priests undergo years of formation prior to being ordained. Upon ordination,

they are assigned to a particular ministry. Diocesan priests are typically assigned to a parish. As

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ordained ministers, priests exercise both service and leadership. This study therefore examined
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the presence, experience, and perceptions of servant leadership characteristics within the

formation program of one Roman Catholic seminary in the United States. This study further
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sought to understand the relationship between servant leadership characteristics and the ministry

of priests in the Catholic climate. The study revealed a direct correlation between the two.

Seminarians are formed in particular servant leadership characteristics in both structured and
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natural ways in order to function as priests in an ever-changing Catholic climate.

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 DEDICATION

To my wife, Olivia. Your sacrificial love, patience, and constant encouragement are the

foundation on which this work was built. I would not have been able to do this without you.

To my children, Noah, Abigail, Lilyanne, and Sarah. The satisfaction I have in accomplishing

this goal is nothing compared to the joy I receive from being your Dad. Don’t let anything get in

the way of becoming who God is calling you to be.

To the many good priests who have had a positive influence on my life and helped lead me

closer to the Lord, discover my vocation, and encourage me to live it out. Thank you for being

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wonderful examples of the Good Shepherd.

To the men who strive to follow God’s will for their lives, especially seminarians and priests
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who strive to be the men God is calling them to be in today’s Church.
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 ACKNOWLEDGEMENTS

Conducting research and writing a dissertation is quite a journey. The time during which

this dissertation was written was one of trial and uncertainty both for me personally and society

in general. As a result, there are several people without whom I would not have been able to

accomplish this goal which has been a dream of mine for most of my life. I wish to acknowledge

the many individuals who made this possible.

First, I give thanks to God, without whom I am nothing.

Second, I thank my family and friends, whose prayers and support made me the man I am

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today.

Third, I wish to thank the Archdiocese and seminary where I have both studied and
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worked for my entire adult life. Thank you for your generosity, which enabled me to complete

this program.
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Fourth, I am grateful to Msgr. Joseph Reilly, Fr. John Chadwick, Fr. Jim Chern, and Dr.

Dianne Traflet who, each in their own way, have supported and assisted me, personally and
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professionally, throughout my journey.

Fifth, I thank the faculty of St. Elizabeth University, especially Dr. Ciccone, who even

with the many responsibilities on his plate, always took the time to help and encourage me.

Thank you to my professors from whom I have learned so much.

Finally, I wish to acknowledge those who took part in this study. Their openness and

willingness to serve not only provided valuable data for the study, but also gave me great hope.

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 TABLE OF CONTENTS

APPROVAL PAGE ……………………………………………………………………………iii

ABSTRACT ……………………………………………………………………………………iv

DEDICATION ………………………………………………………………………………….v

ACKNOWLEDGEMENTS …………………………………………………………………...vi

TABLE OF CONTENTS ……………………………………………………………………..vii

LIST OF TABLES ………………………………………………………………………….xiii

Chapter

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I. INTRODUCTION…………………………………………………………………………….1

Background and Context ………………………………………………………………….3

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Seminary Formation ……………………………………………………………6

Priestly Leadership ……………………………………………………………..7

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Area of Inquiry…………………………………………………………………………...11

Purpose of Study …………………………………………………………………………13

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Research Design and Method ……………………………………………………………14

Rationale and Significance of the Study …………………………………………………15

Assumptions……………………………………………………………………………...17

The Researcher…………………………………………………………………………...17

Definitions and Key Terms ………………………………………………………………18

II. LITERATURE REVIEW ………………………………………………………………..26

Organization of Literature Review ………………………………………………………27

Research Questions ………………………………………………………………………29

Background and History of Priestly Formation ………………………………………….30

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 Pre-Vatican II …………………………………………………………………30

Vatican II to Present Day ……………………………………………………..34

The Four Pillars of Formation……………………………………………………………38

The Human Pillar of Formation ………………………………………………38

Spiritual Pillar of Formation ………………………………………………….41

Intellectual Formation ………………………………………………………...46

Pastoral Formation ……………………………………………………………49

Stages of Formation ……………………………………………………………………...52

Propaedeutic Stage ……………………………………………………………53

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Discipleship Stage …………………………………………………………….56
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Configuration Stage…………………………………………………………...59

Leadership………………………………………………………………………………..62
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Servant-Leadership and its Characteristics ………………………………………………64

Models for Priestly Leadership …………………………………………………………..71

Catholic Climate …………………………………………………………………………73

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Perception of Priests - Role and Identity ……………………………………...75

Scandal and Its Effects on Perceptions of the Priesthood …………………..77

Shifting Catholic Demographic……………………………………………….79

The Parish Today ……………………………………………………………82

Conclusion ……………………………………………………………………………….85

Chapter Summary ………………………………………………………………………..86

III. METHODOLOGY ………………………………………………………………………88

Rationale for Research Approach ………………………………………………………..89

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 Research Setting………………………………………………………………………….89

Research Sample …………………………………………………………………………90

Research Design and Method ……………………………………………………………91

Data Analysis and Synthesis …………………………………………………………….96

Triangulation Matrix ………………………………………………………….98

Delimitations……………………………………………………………………………..98

Ethical Considerations …………………………………………………………………...99

Issues of Trustworthiness……………………………………………………………….101

Validity and Trustworthiness ………………………………………………..101

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Credibility……………………………………………………………………102
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Dependability ………………………………………………………………..102

Confirmability ……………………………………………………………….103
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Transferability ……………………………………………………………….103

Summary ………………………………………………………………………………..104

IV. FINDINGS ……………………………………………………………………………..105

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Research Participants …………………………………………………………………...106

Data Source ……………………………………………………………………………..106

Interview #1………………………………………………………………….107

Interview #2………………………………………………………………….107

Interview #3………………………………………………………………….108

Analysis of Data ………………………………………………………………………..108

Research Question 1 ……………………………………………………………………109

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 Finding 1 Servant Leadership characteristics are present and interwoven

throughout all stages of formation …………………………………………..110

Finding 2 The presence of Servant Leadership characteristics within formation

is directly linked to desired characteristics for priestly life and ministry …...117

Research Question 2 ……………………………………………………………………127

Finding 3 Listening is experienced internally and externally in both the

Propaedeutic and Discipleship stages………………………………………..128

Finding 4 Awareness is stressed as a key component of formation in both the

Propaedeutic and Discipleship stages………………………………………..133

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Finding 5 Empathy and Healing are experienced primarily through relationship
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and the internal forum ……………………………………………………….138

Research Question 3 ……………………………………………………………………144

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Finding 6 Stewardship as a characteristic, although understood, is the least

stressed within the Configuration and Pastoral Stages………………………144

Finding 7 Commitment to the Growth of others is experienced primarily

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through example of those in leadership……………………………………...148

Finding 8 Building Community, experienced both formally and informally, is

designed to prepare seminarians for life in the parish ……………………….152

Chapter Summary ………………………………………………………………………159

V. DISCUSSIONS, CONCLUSIONS, AND RECOMMENDATIONS …………………..161

Introduction……………………………………………………………………………..161

Interpretation of Findings ………………………………………………………………163

Research Question 1 ……………………………………………………………………163

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 Finding 1……………………………………………………………………..164

Finding 2 …………………………………………………………………….167

Research Question 2 ……………………………………………………………………169

Finding 3……………………………………………………………………..170

Finding 4……………………………………………………………………..172

Finding 5 …………………………………………………………………….174

Research Question 3 ……………………………………………………………………178

Finding 6 …………………………………………………………………….179

Finding 7……………………………………………………………………..181

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Finding 8……………………………………………………………………..183
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Limitations of Study ……………………………………………………………………187

Recommendations………………………………………………………………………188
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Recommendations for Further Research………………………………………………..191

Final Reflections ………………………………………………………………………..192

APPENDICES
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A. INTRODUCTION TO RESEARCH STUDY ……………………………………194

B. PERMISSION TO CONDUCT STUDY …………………………………………195

C. INVITATION TO PARTICIPATE IN 1-TO-1 INTERVIEWS - Seminarians …..196

D. INVITATION TO PARTICIPATE IN 1-TO-1 INTERVIEWS - Administrators ...197

E. RELATIONSHIP BETWEEN RESEARCHER AND TRANSCRIBER …………198

F. RESEARCHER’S CITI CERTIFICATION…………………………………………201

G. INTERVIEW #1 SCRIPT…………………………………………………………...202

H. INTERVIEW #2 SCRIPT ………………………………………………………...203

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 I. INTERVIEW #3 SCRIPT ………………………………………………………...204

J. ADULT CONSENT FORM FOR INTERVIEW ………………………………….205

REFERENCES ……………………………………………………………………………….206

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 LIST OF TABLES

1. Interview 1 ....................................................................................................................94

2. Interview 2 ....................................................................................................................95

3. Interview 3 ....................................................................................................................96

4. Triangulation Matrix .....................................................................................................98

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 LIST OF ABBREVIATIONS

CARA Center for Applied Research in the Apostolate

CCC Catechism of the Catholic Church
PPF Program of Priestly Formation
PDV Pastores Dabo Vobis
Ratio Ratio Fundamentalis Institutionis Sacerdotalis
USCCB United States Conference of Catholic Bishops
Vatican II The Second Vatican Council

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 Chapter I

Introduction

The purpose of this study was to explore the formation of Catholic seminarians as servant

leaders in one Catholic Seminary School of Theology in the Northern United States. Since the

Council of Trent in the mid-16th century, the Catholic Church has made great effort to

adequately prepare priests to serve and lead the Church in their present day. The history of the

Catholic Church is not without scandal. However, it is in these dark periods when some of the

greatest and most well-known saints were born. It is in such times when Catholic men and

women exercised desperately needed leadership within the Catholic environment of their day.

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Saints such as St. Catherine of Siena, St. Francis of Assisi, and St. Teresa of Avila helped to
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reform the Church in the midst of abuses or during times of uncertainty. Popular saints like Pope

St. John Paul II led the Church in a pivotal period of world history, including the collapse of
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communism. St. Mother Teresa of Calcutta was a simple religious sister, who changed how the

modern world cared for the poor and led a worldwide movement to uphold the dignity of human

life through her founding the Missionaries of Charity. These great saints were leaders, not
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because they were trained administrators or managers, but because they answered a call to serve.

While the saints mentioned above are extraordinary examples, throughout the Church’s

history, countless priests, nuns, brothers, and lay faithful, in response to tragedy and often in the

wake of scandal, rose to the occasion as servant leaders and illuminated darkened paths within

the Church and the world. While some saints held positions of power, many never received

formal seminary training or leadership development as we know it today. These saints, through

faithfulness to Jesus Christ and the desire to serve, carried out the Church’s mission and were

able to be the leaders the Church required in their day.

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 One way in which the Church has responded to the need for leaders was to develop

institutions dedicated to the education and formation of priests. Over time, guidelines and norms

were established, including the development of pillars and stages of priestly formation aimed at

forming the entire person. The need for Catholic leaders today has not changed. Some would

argue leadership is required now more than ever, as there is an increased call for young people to

take up leadership within the Church (Jarzembowski, 2019). In fact, over the past few decades,

the Catholic Church in the United States has found herself in need of responding to numerous

challenges, including changing demographics and calls for new forms of leadership. Therefore,

the researcher analyzed existing studies and literature on the challenges facing the Catholic

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Church in recent decades, the development of seminary formation, and servant leadership
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characteristics relevant to the stages of priestly formation. Additionally, the study considered

how one particular Seminary School of Theology in the Northern United States is preparing
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servant leaders for the Catholic Church today.

This was a singular case study of one Catholic Seminary School of Theology in the

Northern United States and the participants were purposefully selected (Patton, 1980). Patton
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(1980) argued purposeful selection is used to select participants “when one wants to learn

something and come to understand something about certain select cases without needing to

generalize to all such cases” (p. 100). As a house of formation, the Seminary School of Theology

currently has 46 men studying for the priesthood at the undergraduate and graduate level, from

which the primary study group was selected. Additionally, there are 78 men preparing for

ordained ministry as permanent deacons, as well as lay men and women in both undergraduate-

and graduate-level studies studying in the School of Theology. The primary study group

interviewed for this study consisted of five seminarians (men in formation to the priesthood for

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various dioceses) and four seminary administrators. This particular study group was selected to

gain a balance of men throughout the various stages of formation as outlined in the Ratio

Fundamentalis Institutionis Sacerdotalis (Ratio), which is the most recent version of the

foundational document in the Church outlining the formation of men for the priesthood

(Congregation for the Clergy, 2016). Interviews with four members of the seminary

administration provided information on leadership preparation offered through seminary

formation and education. The administrators were chosen because they work closely with

seminarians or are experts in the area of seminarian formation. A literature review and interviews

provided the researcher with information regarding the subjects’ perceptions of the challenges

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Catholic leaders face today as well as how the characteristics of servant leadership are present in

seminary formation.
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This chapter outlines the background of the area of inquiry and the purpose of the study,
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with an overview of seminary formation and leadership. In addition, it outlines the research

questions used as a basis for this study, and the personal assumptions of the researcher. This

chapter concludes with a rationale and significance of studying leadership in Catholic seminary
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formation in today’s environment, along with definitions of key terms frequently utilized in this

study.

Background and Context

The context of this study stems from three main areas of prior research and study. The

first is the changing climate of the Catholic Church and priesthood in the United States, which

increases challenges and responsibilities of today’s Catholic priests, leading to the need for them

to exercise characteristics of servant leadership. Second, prior research has uncovered but not

conclusively researched the specific models and characteristics of servant leadership that are best

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suited for priestly ministry. Third, the development of priestly formation programs offered at

seminaries and schools of theology warrants further research.

Since the Second Vatican Council (Vatican II), and more recently with clergy sexual

abuse and cover-up scandals in 2002 and 2018, the Catholic Church has undergone significant

changes. One would believe that in retaliation, the exodus of Catholics from the Church would

be major, trust in Church leaders would be broken, seminary enrollment would be at all-time

lows, and the Church would be faced with all new challenges. While this may be true to some

extent, men are still discerning a call to the priesthood. The number of Catholics continues to

increase worldwide and, although the number has declined over recent decades, men are still

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applying to and studying in seminaries to be formed as future priests (Hoge, 2008). In fact,
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according to an annual survey conducted by the Center for Applied Research in the Apostolate

(CARA), the number of priestly ordinations in the United States has actually increased since the
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year 2000, from 442 to 518 (CARA, 2019). This does not mean, however, the Church and her

priests have not been affected. Still, the full impact of the scandals revealed in 2002 and 2018

will require several more years of study. This study, therefore, explored the effect of the
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changing Catholic climate as it pertains to the type of leadership required of priests.

The climate of the Catholic Church in the United States had been shifting since Vatican II

as evidenced by the Notre Dame Study of Catholic Parishes in 1989. The demographic changes

continued as indicated in more recent studies conducted by CARA, particularly Catholic

Parishes of the 21st Century (Zech, Gautier, Gray, Wiggins, & Gaunt, 2017). Such changes

studied over the past few decades include the changing climate of the Catholic Church at the

parish level (Zech et al., 2017) and calls for varying forms of leadership—namely servant

leadership—to address the effects of these changes. One of the common demographic or climate

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changes in the Catholic Church in the United States is in relation to the number of vocations,

particularly to the priesthood.

In the 1970s and 1980s it was common for seminaries to see upwards of 100 seminarians.

Dioceses and archdioceses had annual ordination classes in double digits. This is simply no

longer the case. Currently, the number of priests approaching retirement age is much greater than

the number of men entering the seminary. In fact, since 1975, the number of diocesan priests in

the United States has dropped nearly 30% from over 36,000 to just under 25,000 (CARA, 2019).

Parishes in the United States once had the benefit of multiple priests in residence. However, as of

2018, 3,363 parishes in the United States are without the presence of a resident pastor. Yet, the

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number of Catholics in the United States continues to rise (CARA, 2019), so the need for
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parishes to remain open and priests to staff them remains. As a result, priests in some areas of the

United States are often made pastors, the spiritual and organizational leaders of parishes, soon
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after ordination. It is also becoming increasingly common for multiple parishes to fall under the

leadership of one pastor. In short, as stated by Dr. Marti Jewell, director of the Emerging Models

of Parish Leadership Project, “Today's pastoral leaders, are being asked to reimagine who does
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ministry, what leadership looks like, and where and what a parish is” (Zech et al., 2017, p. ix).

In the coming years, the Catholic Church is going to look different from that which

generations before have experienced. Societal pressures and negative views of the Church and

the priesthood scarred by news coverage of scandals and abuses lead many to ask: Why would

someone want to be a priest today? With all of the demands placed on these men, what type of

person does a priest need to be? Priests not only need to be spiritual leaders but must also

manage parishes, ministries, and other administrative offices that require organizational

leadership skills. It appears that the challenges for priests will only rise in the future. Yet, men

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continue to enter the seminary, and priests continue to find deep satisfaction in being the leaders

of their communities, the shepherds of their flock. As Gautier, Perl, and Fichter explained in

their 2012 study, Same Call, Different Men, “Priests express quite high levels of satisfaction with

their lives and ministry” (p. 19). The study further suggested an overwhelming majority of

priests were satisfied in their lives and ministry, even during the time of the sexual abuse crisis in

2002. Furthermore, the study discovered priests are happy because they exercise spiritual

leadership of a community in which they serve the needs of others (pp. 20–22). Theirs is a

ministry of servant leadership.

Seminary Formation

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In order to form men as servant leaders for this ministry, the Catholic Church has
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developed and implemented norms for formation of priestly candidates. In the over 2,000-year

history of the Catholic Church, however, formal seminary education and formation is relatively
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new. Prior to the mid-16th century, the concept of seminaries as we know it today did not exist.

In response to another major event, the Protestant Reformation, the Church called for properly

formed priests. Since that time, the Church has updated and adapted various aspects of what it
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means to form a man for the ordained ministry of the Roman Catholic priesthood. What initially

began as intellectual and academic education has evolved into forming the entire person,

including his human functions of self-awareness, empathy, and leadership. The literature

reviewed for this portion of the study explored various Church documents governing priestly

formation, with particular emphasis on the time period after Vatican II, which took place in the

1960s.

Since Vatican II and the development of various documents relevant to priestly training

and formation, Catholic seminaries have attempted to adequately prepare men for the sacred

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ministry of the priesthood for the times in which they live. Currently when a man begins to

discern if God is calling him to give his life in service to Christ and His Church as a diocesan

priest, his first step is to contact the vocation director of his diocese or archdiocese. Through a

process of discernment, both the diocese and individual man come to the decision that he is a

good candidate for seminary and an application is extended. A detailed description of this

process will be given in Chapter II of this study. Once a man is accepted by his bishop, he enrolls

in a seminary and begins formation, a six- to eight-year process of human, spiritual, intellectual,

and pastoral development and training.

Documents on priestly life, ministry, and formation do not outright call for leadership in

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terms of required coursework or formal training. In fact, most Church documents refer to priests
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as shepherds modeled after the Good Shepherd, who is Jesus Christ. As Fischer (2010) observed,

“Undoubtedly the Church desires priests who are leaders, but it prefers to speak of priests who
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are good shepherds in imitation of Christ” (p. 15). Inherent in the language of these documents is

a call to servant leadership.

Priestly Leadership
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Most studies on leadership within the Catholic sphere focus on the development of

educational leaders in Catholic schools, who are primarily lay men and women. For instance,

Punnachet (2009) studied servant leadership characteristics found in Catholic school leaders.

However, not much has been done to study the leadership development of diocesan priests or

seminarians. Given the unique nature of the Catholic priesthood, however, priests fulfill various

types of leadership roles in their ministry. In fact, leadership is a role for which they are ordained

(Catechism of the Catholic Church [CCC], 2000, no. 1095). Furthermore, the current Catholic

climate dictates unprecedented and increased responsibilities and leadership from priests. Priests

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can no longer serve exclusively as spiritual leaders who dispense the sacraments, preach, and

teach in schools. Instead, leadership skills in many areas are necessary. Priests today are faced

with administrative positions in the diocese, merging parishes, closing schools, overseeing a

staff, and other roles not traditionally ministerial in nature. Karpinksi (2002) found that ordained

ministers, in particular Catholic priests, must embody certain models of leadership, including

servant leadership and spiritual leadership. Without ignoring the importance of spiritual

leadership, the purpose of this study focused on the characteristics of servant leadership present

in seminary formation.

Servant leadership, a model of leadership attributed to Robert Greenleaf after he

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published his 1970 essay, The Servant as Leader, is rooted in the desire to put the other first:
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“The servant-leader is servant first . . . it begins with the natural feeling that one wants to serve”

(Greenleaf, 1970, p. 15). After decades of research on the topic of servant leadership, Larry
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Spears (1998) outlined 10 main characteristics of servant leadership. These are (a) listening, (b)

empathy, (c) healing, (d) awareness, (e) persuasion, (f) conceptualization, (g) foresight, (h)

stewardship, (i) commitment to the growth of others, and (j) building community. The ministry
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of the Catholic priesthood is very much rooted in the same sense of service. In fact, this is

implied in the Church’s Decree on the Ministry and Life of Priests, Presbyterorum Ordinis:

Priests, therefore, must occupy their position of leadership in seeking the things of Jesus

Christ, not the things that are their own (Philippians 2:21). They must work together with

the lay faithful, and conduct themselves in their midst after the example of their Master,

who among men “came not to be served, but to serve, and to give his life as redemption

for many.” (Matthew 20:28). (Second Vatican Council, 1965, no. 9)

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Therefore, a priest is called to be a servant first after the model of Jesus Christ. Secondly, as the

quote from Presbyterorum Ordinis points out, a priest must work together with the lay faithful.

The theology behind this stems from the baptismal call of Christian believers to be the Body of

Christ on earth and, as Pope Francis (2018) stated,

The Church’s mission in the world proceeds through the contribution of all those who are

part of her. Some think there are bosses in the Church: the Pope, the bishops, the priests,

and then there are the others. No: the Church is all of us. . . . Each one has his or her work

in the Church, but she is all of us. (Pope Francis, General Audience, Jun 6, 2018)

In many instances, priests are thrust into an environment that is in need of change. A new

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pastor may be assigned to a parish in debt or with a failing school, requiring him to come up with
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creative solutions to collaborate with his staff and volunteers to turn things around. It is often the

case, as this researcher has observed throughout his professional experience within the Church,
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that many institutions can become stagnant and comfortable in their operation. Parish staff

members and volunteers fall into the routine of “doing things the way they’ve always been

done.” In an ever-changing world, and in the current Catholic environment, this cannot continue
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if Catholics wish to see a thriving Church. The Church needs leaders who are self-aware, listen,

and are empathetic. A thriving Church requires collaboration through good stewardship and the

commitment to the growth of people and community.

Finally, a priest is distinct from other types of managers or administrators. His role as a

leader is rooted in his faith. He is ordained to serve and lead the people of God in both their daily

and spiritual lives. It is only because priests exercise this unique role as spiritual leaders that they

begin to embody the characteristics of servant leadership. Through an internal disposition to

serve God and be a faithful witness to the message of the Gospel, a priest takes upon himself the

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 role of servant leader and desires to transform lives for the good of the mission of the Church

through action. Spiritual leadership combines these two major components of the human person.

Karpinski (2002) found the

Spirit is a deeper meaning to be found within a person or even an organization.

Leadership emphasizes the external while spirit emphasizes the internal. The union of

leadership and spirit marries the visible with the invisible. It joins together the being with

the doing. (p. 136)

Since the primary role of a priest is to lead the faithful as a shepherd leads his flock, as

previously mentioned, the documents of the Church related to priestly ministry or formation do

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not label the priesthood as a position of leadership, nor is the term leader utilized often—and
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rightly so. Given the ambiguity of the term leadership (Fischer, 2010), the Church is cautious in

using it to describe priests. The reason men enter the seminary and become ordained is not to
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manage others or increase productivity or profit. Ultimately, these men are answering a call to

first love and follow Christ and share that love with others who, in turn, will follow Him as well.

However, the leadership exercised by priests inherent in that call cannot be ignored.
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Rooted in the notion of priestly leadership are leadership characteristics outlined in the

human and pastoral pillars, or dimensions, of priestly formation. Pillars or dimensions of priestly

formation will be defined later in this chapter and discussed in detail in Chapter II of this study.

“Capacity for courageous and decisive leadership” is listed among the goals of human formation,

along with servant leadership traits such as self-awareness (USCCB, 2006, no. 86). The majority

of the references made to leadership, however, are found within the norms of the pastoral pillar

(Fischer, 2010). Referred to as an “essential element” of pastoral formation, leadership

development requires seminarians to gain the skills necessary to “respond to people’s needs as

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