here is the extracts from the English-language version of a Letter to Seminarians, written by the Pope to mark the end of the Year for Priests and dated 18 October.
"When in December 1944 I was drafted for military service, the company commander asked each of us what we planned to do in the future. I answered that I wanted to become a Catholic priest. The lieutenant replied: 'Then you ought to look for something else. In the new Germany priests are no longer needed'. I knew that this 'new Germany' was already coming to an end, and that, after the enormous devastation which that madness had brought upon the country, priests would be needed more than ever. Today the situation is completely changed. In different ways, though, many people nowadays also think that the Catholic priesthood is not a 'job' for the future, but one that belongs more to the past. You, dear friends, have decided to enter the seminary and to prepare for priestly ministry in the Catholic Church in spite of such opinions and objections. You have done a good thing. Because people will always have need of God, even in an age marked by technical mastery of the world and globalisation: they will always need the God Who has revealed Himself in Jesus Christ, the God Who gathers us together in the universal Church in order to learn with Him and through Him life's true meaning and in order to uphold and apply the standards of true humanity. Where people no longer perceive God, life grows empty; nothing is ever enough".
"In this letter I would like to point out - thinking back to my own time in the seminary - several elements which I consider important for these years of your journeying.
(1) Anyone who wishes to become a priest must be first and foremost a 'man of God', to use the expression of St. Paul. For us God is not some abstract hypothesis. ... God has revealed Himself in Jesus Christ. ... It follows that the most important thing in our path towards priesthood and during the whole of our priestly lives is our personal relationship with God in Jesus Christ. The priest is not the leader of a sort of association whose membership he tries to maintain and expand. He is God's messenger to His people. He wants to lead them to God and in this way to foster authentic communion between all men and women. That is why it is so important, dear friends, that you learn to live in constant intimacy with God. When the Lord tells us to 'pray constantly', He is obviously not asking us to recite endless prayers, but urging us never to lose our inner closeness to God.
(2) For us God is not simply Word. In the Sacraments He gives Himself to us in person, through physical realities. At the heart of our relationship with God and our way of life is the Eucharist. Celebrating it devoutly, and thus encountering Christ personally, should be the centre of all our days. ... In the liturgy we pray with the faithful of every age - the past, the present and the future are joined in one great chorus of prayer. As I can state from personal experience, it is inspiring to learn how it all developed, what a great experience of faith is reflected in the structure of the Mass, and how it has been shaped by the prayer of many generations.
(3) The Sacrament of Penance is also important. It teaches me to see myself as God sees me, and it forces me to be honest with myself. ... Even when we have to struggle continually with the same failings, it is important to resist the coarsening of our souls and the indifference which would simply accept that this is the way we are. ... Moreover, by letting myself be forgiven, I learn to forgive others. In recognising my own weakness, I grow more tolerant and understanding of the failings of my neighbour.
(4) I urge you to retain an appreciation for popular piety, which is different in every culture yet always remains very similar, for the human heart is ultimately one and the same. Certainly, popular piety tends towards the irrational, and can at times be somewhat superficial. Yet it would be quite wrong to dismiss it. Through that piety, the faith has entered human hearts and become part of the common patrimony of sentiments and customs, shaping the life and emotions of the community.
(5) Above all, your time in the seminary is also a time of study. The Christian faith has an essentially rational and intellectual dimension. Were it to lack that dimension, it would not be itself. ... I can only plead with you: Be committed to your studies! ... The point is not simply to learn evidently useful things, but to understand and appreciate the internal structure of the faith as a whole, so that it can become a response to people's questions, which on the surface change from one generation to another yet ultimately remain the same. For this reason it is important to move beyond the changing questions of the moment in order to grasp the real questions, and so to understand how the answers are real answers. It is important to have a thorough knowledge of Sacred Scripture as a whole, in its unity as the Old and the New Testaments. ... It is important to be familiar with the Fathers and the great Councils in which the Church appropriated, through faith-filled reflection, the essential statements of Scripture. ... I do not need to point out the importance of knowing the essential issues of moral theology and Catholic social teaching. The importance nowadays of ecumenical theology, and of a knowledge of the different Christian communities, is obvious. ... But you should also learn to understand and - dare I say it - to love canon law, appreciating how necessary it is and valuing its practical applications. ... I will not go on with this list, but I simply say once more: love the study of theology and carry it out in the clear realisation that theology is anchored in the living community of the Church, which, with her authority, is not the antithesis of theological science but its presupposition. Cut off from the believing Church, theology would cease to be itself and instead it would become a medley of different disciplines lacking inner unity.
(6) Your years in the seminary should also be a time of growth towards human maturity. It is important for the priest, who is called to accompany others through the journey of life up to the threshold of death, to have the right balance of heart and mind, reason and feeling, body and soul, and to be humanly integrated. ... This also involves the integration of sexuality into the whole personality. Sexuality is a gift of the Creator yet it is also a task which relates to a person's growth towards human maturity. When it is not integrated within the person, sexuality becomes banal and destructive. Today we can see many examples of this in our society. Recently we have seen with great dismay that some priests disfigured their ministry by sexually abusing children and young people. Instead of guiding people to greater human maturity and setting them an example, their abusive behaviour caused great damage for which we feel profound shame and regret. As a result of all this, many people, perhaps even some of you, might ask whether it is good to become a priest; whether the choice of celibacy makes any sense as a truly human way of life. Yet even the most reprehensible abuse cannot discredit the priestly mission, which remains great and pure. Thank God, all of us know exemplary priests, men shaped by their faith, who bear witness that one can attain to an authentic, pure and mature humanity in this state and specifically in the life of celibacy. Admittedly, what has happened should make us all the more watchful and attentive, precisely in order to examine ourselves earnestly, before God, as we make our way towards priesthood, so as to understand whether this is his will for me. It is the responsibility of your confessor and your superiors to accompany you and help you along this path of discernment".
(7) The origins of a priestly vocation are nowadays more varied and disparate than in the past. Today the decision to become a priest often takes shape after one has already entered upon a secular profession. Often it grows within the communities, particularly within the movements, which favour a communal encounter with Christ and His Church, spiritual experiences and joy in the service of the faith. It also matures in very personal encounters with the nobility and the wretchedness of human existence. ... The movements are a magnificent thing. You know how much I esteem them and love them as a gift of the Holy Spirit to the Church. Yet they must be evaluated by their openness to what is truly Catholic, to the life of the whole Church of Christ, which for all her variety still remains one. The seminary is a time when you learn with one another and from one another. In community life, which can at times be difficult, you should learn generosity and tolerance, not only bearing with, but also enriching one another. .. This school of tolerance, indeed, of mutual acceptance and mutual understanding in the unity of Christ's Body, is an important part of your years in the seminary.
"Dear seminarians, with these few lines I have wanted to let you know how often I think of you, especially in these difficult times, and how close I am to you in prayer. Please pray for me, that I may exercise my ministry well, as long as the Lord may wish". MESS/VIS 20101018 (1680)