Claretian Formation

II. Vocational and Formative Documents
1. Vocations
In the same line of the Instrucción importantísima, of which we have already spoken, and with very similar contents, although organised in a different way, the following were published later:

1.1. The Relación interesante del origen y objeto de la Congregación de Misioneros Hijos del Inmaculado Corazon de María. Estímulos y requisitos para ingresar en ella, published in 1883.146

1.2. And the various editions of the Relación sumaria del Instituto Religioso de los Misioneros Hijos del Inmaculado Corazón de María.147

In these vocational documents, initially written by Fr. Xifré and continued by the subsequent Superiors General,148 the requirements for the admission of “minor postulants” and “postulants” are already explicitly and very clearly mentioned.
 
2.1. By the year 1876, some children and teenage candidates had already been admitted in the house of Barbastro. Taking this fact into account, and following the suggestion of our Fr. Founder, Fr. Xifré wrote that same year a first Reglamento especial para la admisión de individuos en clase de aspirantes en las Residencias de nuestra Congregación.149 In this Reglamento Superiors are authorised to admit for a time in their respective houses postulants who possess the qualities and requirements prescribed by the Constitutions in conformity with some concrete instructions.150

In this first Reglamento, in addition to authorising the Superiors to admit children in their respective houses, he develops a Rule of Life for the candidates, which constitutes a small formation code: time for rest, prayer and spiritual life, study, and community and domestic services. A Priest from the community, appointed by the Superior and possessing “qualities that are commensurate” to his function, will take charge of the group of postulants. Two pedagogical elements are borne in mind:

1st. Gradualness: “They will be given half an hour guided meditation, suited to their age….”

2nd. And the knowledge of the Congregation, both practical (community life) and theoretical: “There will also be in the evening another conference on the second part of the Constitutions. The postulants should memorise them, and the person-in-charge should give some explanation of the same.”151

Once Fr. Xifré opened the Congregation to children and adolescents, he continued systematising this formative stage by means of various Regulations gradually improved and updated.

2.2. Later on, following the orientations of the V General Chapter, as we shall see later, he drafted a Reglamento para los Colegios de nuestra Congregación, which he included in the 1892 edition of the Espíritu de la Congregación.152

This Reglamento is a compilation of formative regulations, with a Plan of Studies for the entire career.153 It is addressed to all formation centres, not only to the schools of postulants, although the greater part of it is addressed to the latter. Some criteria are given for the admission of postulants and novices and for the expulsion of the former. Regarding age, the postulants must be “below 15 years of age” in order to be admitted. Regarding the novices, they must have a “proven vocation for the religious state and apostolic spirit.”154 Emphasis is made on the way of giving the instructions, which should be “totally suitable to their condition and age,” and on fostering piety, respect and love for the Congregation.155 There is no section or chapter devoted to the superior or formator, but his functions are mentioned throughout the book.

The plan of studies, with its corresponding timetable, prescribes for the postulants four years: two of Latin and two of Humanities; for the students of Philosophy, three; and for those of Theology, four: two of Dogmatic and two of Moral Theology. And following the tradition pioneered by our Fr. Founder,156 the study of foreign languages: French, English, Italian and German, is established.157

2.3. Lastly, in 1894, he drafted a new Reglamento para los Colegios de Postulantes del Instituto de Misioneros Hijos del Inmaculado Corazón de María.158 This compilation gathers, amplifies and develops the previous compilations of regulations, although it does not include any plan of studies.159 It is a veritable treatise on pedagogy for this formative stage, the fruit of the congregational experience.160 These Regulations will be the basis for subsequent regulations.

This is a moment of congregational growth. These regulations aim at giving “uniformity, harmony, order” to the formation of our postulants by means of practical, precise and at times very meticulous norms and very detailed timetables for the various aspects of seminary life.161 All this, together with the other formative objectives that are indicated, is gradually providing an education towards the acquisition of a quality formation for the apostolic mission.162 Therefore, formators must aim all their efforts at helping postulants achieve the formative objective of this stage in the physical, intellectual and spiritual order.163

1st. In this line, in addition to physical, moral and intellectual formation, postulants must acquire the spirit of piety and recollection by means of some common forms of prayer (specified in the Claretian “Directory”) and other
particular ones (the traditional “particular devotions”). Piety, in keeping with the tradition of the Congregation, should specifically cultivate the love for the Eucharist, the Heart of Mary (fondly called “our Mother”) and the Saints, through typically Claretian means (Mass, visits to the Blessed Sacrament, Rosary, novenas, etc.) The postulants, in their prayer, should pray for the superiors of the Congregation, for their fellow seminarians and for the increase of vocations.

2nd. There are references to the duties of the Superior and articles especially dedicated to the formators (Prefects, Professors and Auxiliaries), all aimed at clearly describing their respective functions and competencies. And, in order to co-ordinate, renew and stimulate, there is mention also of the “monthly Assemblies” which should be held, as their name indicates, once a month, after the local chapter.

a) The Prefect has several functions: In order adequately to discharge them, besides faithfully keeping the regulations, he must pray much, particularly to the Heart of Mary.164 It is he who gives orientation toward the integral formation of the postulants.165 He must care for the physical health of his charges and especially “he must be more solicitous toward them if any should fall ill.” Together with the other formators, he must watch over the study and academic proficiency of the postulants. With great care he must see to it that they are formed, from the time of their admission to the Seminary, in the spirit of a true and solid piety. He must instruct them in Christian doctrine, in moral and sacramental life, in the religious vocation and the demands it entails, as well as in good manners. He must also watch, personally or through others, over the progress of the formation centre and the behaviour of the candidates in the different stages of their life. However, the most important function of the Prefect of postulants is “forming their heart well” toward the practice of virtues.166

The pedagogy should be gradual. The act of the meditation and homily on Sundays and holy days should be suitable to their needs and capacity. Furthermore, the Prefect should develop a personalised pedagogy, adapted to
each one of the postulants. He should urge them always to act according to their conscience, out of love and fear of the Lord, and never out of fear or human respect. He should periodically dialogue with each one of them: in addition to the instructions he must give to the group about some specific matters, he should offer them personal instructions according to the needs and conditions of each one.167

b) The Coadjutor or Auxiliary Priests should form a team with the Prefect, by working together in concert of feelings and action. Thus they should live in “harmony” with him, share “with him the same feeling and will as regards the functioning of the seminary” and must have “in everything one and the same vision with the Rev. Fr. Prefect, in order to obtain concert of action and complete harmony.”168

c) Professors, over and above their academic qualification and preparation, must be “very spiritual.” Always and in everything they must foster “the spirit of piety, the respect and love for the Congregation” and should be extremely understanding towards those most in need, and help them with true “zeal and patience.”

3. Novices
3.1. Organisation of the First Noviciates

The first noviciates of the Congregation went through several changes in their installation and organisation as well as in their formation program. Until the year 1888,when the noviciate was established in Cervera, there were noviciates mainly in Vich, Prades, Thuir and Gracia, and again in Vich. There were two types of noviciate in two separate sections: one for priests and students and another one for adjutant brothers. From the formation point of view, the novice brothers, with their master, lived together with the professed brothers; and the novice priests and students constituted only one section with the professed students, under one formator, who was at the same time novicemaster and prefect of students. Furthermore, the novice students, during the period of their noviciate, took up the ecclesiastical studies simultaneously with the activities proper for the year of probation.169 On several occasions there were attempts to modify this latter situation, which was not completely and not always acceptable.170

The scarcity of personnel on one hand, and the uncertainties of installation due to the forced changes of location on the other, precluded a more adequate formative organisation. However, with the reorganisation of the formation centres and the transfer of the noviciate for students and that for brothers to Cervera in 1888, the situation changed.171

3.2. Pedagogical Treatise for the Novices

In 1888 the pedagogical treatise Prácticas Espirituales para uso de los novicios de la Congregación was published.172 Although it does not appear in the edition, it is a work written by Fr. Vallier, by order of Fr. Xifré. It follows very closely the one written by Fr. Idiáquez, SJ., for the Jesuit novices, although it is adapted in keeping with the spirit of the Congregation.173

This work, as Fr. Raymond Ribera says, has yielded much fruit for the Congregation and has been, after the Constitutions, “the mould in which the majority of the Missionaries that today make up the Congregation have been
formed.”174

On the other hand, even though the source was a treatise for the Jesuit novices, however, it is reoriented and enriched with Claretian sources and references taken from the Constitutions, Fr. Xifré’s The Spirit of the Congregation and the congregational tradition. It is also worth underscoring the broad and intense Marian character that permeates the book, because of the many references it makes to the Blessed Virgin, perfectly in consonance with the Claretian spirit.

The aim of the book is to draft and present a compendium of the practices from which abundant fruits of formation and vocational perseverance are to be expected, provided that the Novices form “a holy habit.” It attempts to arouse in them a habit of thinking and doing that will allow them to centre their life on the straight path of religious life, train themselves with ease in the virtues proper of their state, act with reflection and depth, and overcome the difficulties of life. Above all, the book aims at helping the novices do everything in union with Christ, until they reach a perfect imitation of Him, of his works and of his manner and style of doing and behaving.175 The treatise, although abounding in practical, very detailed and meticulous suggestions, it has the great value of taking the Word of the God of the Gospel and the example of Jesus as reference points for the acquisition of the religious customs and habits.

1st. The aim of the Noviciate is that the novice may embody the definition of the Claretian Missionary, as a Son of the Immaculate Heart of Mary. This is why the definition is placed at the beginning of the work, so that the novice may see where he is going and what he is after. Therefore, he should read and meditate it in order to assimilate it and keep it always in sight when he performs all the other practices of the Noviciate.176 In this way, the definition of the Missionary, Son of the Immaculate Heart of Mary, should, as it were, give shape to the entire
formative process of the novices. In the final analysis, the novice should have from the start a clear idea of the fact that his is a missionary vocation and he must be formed in a missionary and apostolic key.177

2nd. Formation must be personalised. One of the aims of the treatise is helping the novices act and behave always and habitually from their own innermost personality, reflectively assimilating the formative values they receive and overcoming routine and banality.178 Every practice of obedience and all help, whether personal179 or in community, that the novice may receive from outside should not be prejudicial to his personal formation. On the contrary, the novice must get used to act “with presence of spirit, pondering what he is doing” and doing “everything for God and according to God.”180

3rd. The instructions to the novices should occupy a relevant place. As a typical “community act” they should have the so-called “Memory lesson,” the object of which was to foster piety and exercise memory during the year of probation.181 Also important are the attitudes and dispositions that had to be developed in study with a missionary outlook, since “all these things, if they are well explained and understood, will be useful in time for the ministry of the salvation of souls.”182

4th. Among the attitudes and virtues, a few may be highlighted:

a) Humility, which is a virtue inherent to the life of the novice and should last for life.183 Prayer, services rendered to others and manual tasks should be done with a humble spirit; with humility temptations can be easily overcome, etc…184 The final goal is to identify oneself with the definition of the Missionary, the contents of which describe the third degree of humility, the highest degree one can aspire to.185

b) The zeal for the glory of God and the salvation of souls should be a continuous goal of any missionary and, therefore, “as early as the noviciate he should direct his prayers to this end.”186 In effect, from the very first moment of the day, by offering all his works to God, by praying and participating in the Eucharist,187 the novice must think that he is performing the most important act of the whole day.188

c) The spirit of prayer, like the search for the glory of God, is present throughout all the Prácticas Espirituales. The gospel text that is proposed as reference for the concrete activities, creates in the novices a climate of faith and union with God by means of intentions, affections, desires and resolutions. And in order to revise and strengthen this climate, particular examinations on God’s presence189 and inner recollection190 are prescribed.

4. Professed Brothers

In general, the Constitutions and the Directory were, as we already said in the previous chapter, the basic book used for the instruction and technical formation of the brothers in the first years.191

Fr. Clotet wrote a more complete and organised program in 1886 with the title Conferencias de los hermanos ayudantes.192 It was divided in three sections:

1st. reading, writing, arithmetic and orthography;

2nd. catechism, practice of virtues, pious exercises and practice of the sacraments of confession and communion;

3rd. good performance of domestic offices. The Fr. Minister or another priest assigned by the Superior for this purpose were to give the conferences, following a quarterly distribution.193

5. Professed Students and Professors

5.1. The formative aspects of the professed students were regulated at the beginning in the Reglamentos for postulants and in the Prácticas Espirituales of the novices. These Regulations served also as formative guidelines in their fundamental points, together with the Constitutions (which had included Fr. Founder’s Regulations), the Chapter Dispositions in their corresponding parts, the orientations of Fr. General and the traditions of the formation centres.194

5.2. Fr. Clotet, with the approval of Fr. General, published in 1886 a Reglamento para los estudios eclesiásticos de los Hijos de Inmaculado Corazón de María.195 In order to succeed in studies, says Fr. Clotet, we need a set of Regulations that may foster uniformity in teaching and the advancement of the students. Hence it is proper to fix the subject matters, authors, calendar, schedule and methodology, both in teaching and in learning.196

5.3. Fr. Xifré, on 3 November 1889, wrote for our formation centres a booklet entitled Avisos importantes a los profesores de los colegios.197 Although, as he himself says, “we have not pretended to write a pedagogical treatise,” nevertheless, the advices constitute a body of very practical, useful and pedagogical instructions to discharge the very important office of Professor.”198 These instructions are very much in line with our Claretian spirit, with our apostolic mission and with the guidelines of the Constitutions. There are two types of instructions: some are general, for any professor who acts as such; others are special, specifically related to the priestly studies. We will focus our attention on some points of the first group.

1st. Being a professor is a “very important task” and should be valued as such. More than a task, “it is an office and a very meritorious ministry,” “rather than angelical, it is most divine,” since it shapes the intelligence and the heart of the youth. A Son of the Heart of Mary should not forget that he is a “religious” professor and consequently he must act animated by a religious and missionary spirit.199 For this reason, in the exercise of his mission the professor must be humble, should always act with an upright intention and follow the directives of the Superiors.200

2nd. To be a worthy professor, with a view to forming the intelligence, he should have a scientific and pedagogical preparation:

a) a scientific preparation implies “a serious and profound study” and the actualisation of the subject matters, previous to the classes he is to impart.201

b) a pedagogical preparation presupposes motivation in the professor (“teaching with concern”), making himself intelligible to the student (“bringing teaching down to earth” for better understanding), promoting interest for the subject matter (“making instruction pleasant”) and using an adequate methodology (“teaching with method”).202

3rd. In order to be a professor-educator, with a view to forming the hearts of the youth, he should:

a) “moralise,” that is, season his teaching and the subject matters with the salt of devotion and love of God. There are many ways to do it fittingly, but “the first and the main means of moralisation is the example of the Teacher,” that is to say, the witness of life.203

b) have a “courteous manner,” that is, be an educated person in his relationships with all, students, professors, prefects and parents both in the classroom and out of it. In this way he will be an example to imitate for his students and a missionary for the laity, drawing them to faith.204

c) “correct” the students sensibly, that is taking into consideration “the quality of the person corrected, the issue of the correction, the time and the manner of the same.”205

5.4. In order to complete the pedagogical guidelines given to the professors, Fr. Xifré wrote, on 20 December 1889, the Avisos importantes a los Estudiantes Profesos de la Congregación de Misioneros Hijos del Corazón de María.206 The advices aim at urging the students to devote themselves to study intensely and competently. First, it speaks about the obligation of the student to study and then it tells him how to do it.207

1st. The obligation to study is based on obedience, on justice, on holiness (religious perfection), on the apostolic mission (apostolic ministry) and the good of the Congregation and of the Church.208

a) In fulfilling the obligation of studying, the student finds fulfilment as a perfect religious achieving the holiness to which he has committed himself. Studying is a fundamental dimension of his life. Without study, the student will not prepare himself adequately for the apostolic ministry, and this will bring disastrous consequences in the future.

b) Through study, the students must seek the good of the Congregation, “toward whom we must profess a love like that of a son for his mother.” Now then, this good, fruit of one’s love for the Congregation, will not be attained if the student becomes inept for lack of knowledge and for lack of application to the study that his missionary vocation demands from him.209

c) Ignorant priests and missionaries are extremely prejudicial to the Church. They hurt it much in the ministry, encourage its enemies and foster the expansion of pernicious doctrines.

d) Fr. Xifré dedicates also some reflections to “dispel pretexts and sophisms born of amour propre” about study. These were common ideas in the ambient of the time, which could do much harm to the students.210

2nd. It is not enough to study. One must know how to do it.211 Paraphrasing Seneca’s saying about the lazy person, “nihil agendo, aliud agendo, male agendo” [doing nothing, doing something else, doing it badly], the student should study “because God wants it, what God wants and in the way God wants it.”212 Therefore:

a) One must study with upright intention. This intention must be frequently examined and straightened.

b) One must study with motivation (“with interest”), with good methodology (“with a good distribution and approach”) and making good use of all the available time.

c) One should not study things that are useless, beyond one’s strength, or against obedience.

d) When health or talent are lacking, in principle, one should not be discouraged. It is necessary to keep on fighting and to put one’s trust in God and in the Congregation.

Finally, an interesting reference to profane sciences. The missionary heart of Fr. Xifré, undoubtedly influenced by Fr. Founder’s ample vision in this field, understood that, although the sacred sciences deserve a preferential attention, the profane sciences should not be neglected.213

Besides the fact that sacred sciences are better understood in connection with the profane ones, faith and the light of the Gospel can be more adequately transmitted when one knows the person who is to be evangelised, its ideas, its culture, its way of life. This tradition has been present in the Church since St. Paul and the church fathers.214