Stages of Formation


The stage of Candidacy is the first stage of formation for anyone wishing to join the diocese of Jamshedpur. It comprises of the early learning of the language, both Hindi and English. Those who have just completed the matric exams pursue their Intermediate studies also staying at the candidates’ house. The Jamshedpur Diocese has its own candidate house in Neeldungri, Sundernagar Jamshedpur. It is called Vianney Niwas.

Minor Seminarians

This is two years course, which may be referred as Initiation Course, we have students with various academic qualifications: high school, higher secondary, Degree students. Also students are from many States with linguistic and cultural differences. This initiation course begins usually in the last week of June and ends in the last week of April of the academic year. Staff of the formation house, which aims at a solid foundation in language (English) and community life, demands a regular teaching and animation. Other disciplines are programmed by the staff and students of the formation house according to their conveniences.

Propaedeutic Year

In the pre-philosophy course we have students who have satisfactorily completed their Higher Secondary Education and the minor seminary. This course commencing in the second week of June ends in April.

At this stage of formation candidate are helped to deepen his love and faith in Jesus Christ and his desire to follow Him. In this atmosphere he discerns his vocation, constantly evaluates and purifies his motives of becoming a diocesan priest. He is guided by a spiritual director towards a balanced personality development and emotional integration. He is helped to assimilate the goals of the initiation course making use of the means that were offered at that level. He is gradually initiated into community life in which he integrates both the human and Christian values.


A crucial stage of intellectual formation is the study of philosophy… A proper philosophical training is vital, not only because of the links between the great philosophical questions and the mysteries of salvation which are studied in Theology under the guidance of the higher light of faith, but also vis-a-vis an extremely widespread cultural situation which emphasizes subjectivism as a criterion and measure of truth. Only a sound philosophy can help candidates for the priesthood to develop a reflective awareness of the fundamental relationship that exists between the human spirit and truth, that truth which is revealed to us fully in Jesus Christ. (Pastores Dabo Bobis No.52).


The type of formation our candidates receive should help them respond to the concrete situation in which they live; it is imperative that they are convinced ...situations. (Charter 1985). The Decree of Priestly Formation of Vatican II states that it belongs to bishops “to consider the opportunities of deciding on a certain interruption of studies or arranging a suitable pastoral apprenticeship so that a more rounded test can be made of priestly candidates” (Optatam Totius 12). Hence, as part of its continuing effort to improve the training and formation of its seminarians, the Regency Program in the diocese has been implemented since erection of the diocese of Jamshedpur in 1962.

This throws him out of his cushioned existence and he is made to face life in its stark realities. This provides the students with an opportunity for an incarnational participation of life with the poor of the land. This has proved a formator par excellence where the seminarian grows to maturity and absorbs proper value systems.

Theological Formation

A sound theological formation is an unambiguous sign of suitability and progress of a student. In our Indian spiritual tradition theology is viewed as brahamajijnasa — a deep desire or a yearning to know (experience) God or the Absolute Mystery (cf. Priestly Formation, CBCI, Nov. 1989 No.8.1) (Deut. 6.5). When theological formation begins with a quest for the Divine Mystery within one’s inner Self this brings about a gradual transformation in the candidate himself, the subject who theologizes. This transformation makes him:

   • Grow to be God-centred and of tranquil mind;

   • Discern between what is transient and Eternal (Nitya Anitya Vastu Viveka;Mt. 6: 33-34)

   • Meet the demands of our simplicity of life, Interdependence, freeing oneself from egoism (Ahamkara /Anatta), Freedom to love       all unconditionally (Prema) • This Darshan of the Divine within will in turn help him perceive the total reality around him — his       brothers and sisters, mother nature, the whole cosmos with Divyam caksuh. (Divine eye) [cf. Bagavad Gita 11:8], — a wholistic       view of Reality — vishva rupa darshana. Being and Doing becomes one interrelated whole.

   • With this theological formation the student becomes deeply sensitive to life issues and situations around him and thus he       becomes more Contextual in his deed and word contextualized theology. This gives him the Vision-Mission-Formation for his       present and future commitment. The Wholistic Vision of Total Reality in the first place helps him gracefully relate himself to the       members of his own Religious community leading to a deeper commitment to the community.

   • The candidate’s personal maturity is tested by his ability to grow in an integral and integrating way.

   • His ability for a network of relationship manifested in his possession of his true Self.

   • Leadership skills — creative initiative; a corporate leadership which entails a knowledge of one’s own talents as well as that of       the others which provides for participatory action.

   • Accountability, accountability to money and one’s own time — responsibility in the use of community goods.

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