German Bishops Reform Priestly Formation, Warn Against "Religious Fundamentalism"
It replaces the previous 111-page guidelines from 2003. Approved by the Vatican’s Dicastery for the Clergy on March 11, the new norms are binding for Germany’s 27 dioceses.
Long-Term Decline
The reform comes amid a long-term collapse in priestly vocations. Germany ordained 557 priests in 1962 and 303 in 1970. By 2015, that number had fallen to 58, and by 2025 to just 25, the lowest figure on record.
At the same time, the number of lay pastoral workers increased from roughly 5,200 in 1990 to 7,516 in 2021, and include today transvestites.
Psychological Screening
The new Ratio includes expanded sections on psychology, abuse prevention, sexuality, synodality, and pastoral practice.
It mandates psychological screening for candidates and places new emphasis on emotional maturity, boundaries, and abuse prevention.
The document explicitly notes that, according to a German pastoral study, the proportion of psychologically “secure” personality types among priests is significantly lower than in the general population (pp. 29–30).
Candidates are to undergo psychological evaluation during the admissions process (p. 193).
Sexuality and Celibacy
On sexuality, the document states: “The challenge of integrating one’s own sexuality into a chaste, celibate life is a lifelong task.”
“For final admission to priestly ministry, a sufficiently mature handling of one’s own sexuality, as well as respect for the sexuality of others, is therefore required” (pp. 60–61).
The document does not directly discuss homosexuality. Only a footnote refers to the Vatican’s 2005 instruction against the admission of men with homosexual tendencies to seminaries (p. 60, footnote 80).
Female Consultation
Women are to play a greater role in priestly formation.
The Ratio states that women should participate not only in formation itself but also in the admission of candidates to the seminary.(p. 191).
Synodal Model of Priesthood
The document seeks to prepare priests to operate in a synodal context. “The development of a dialogical existence is essential for a future priest” (p. 8).
It also presents ordained priesthood in relation to the broader ecclesial community, seeking to place it in “fruitful relation” to the common priesthood of the faithful (p. 9).
The text warns candidates against reacting to modern uncertainty by “sliding into religious or political fundamentalisms” (p. 23).
Finally, the document redefines the seminary less as a building and more as an experience of community, stating that seminary formation can take concrete form in other places “in the world of today” (pp. 91–92).
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