Claretian Formation

Chapter 6

Formation in the Post-Conciliar Renewal 1967-1997

The Vatican Council II brought about a deep change in the life of the Church and of the religious Institutes. With it, a process of renewal, adaptation and accommodation of religious life and began and, within it, a similar process of formation for the same. The Congregation, always faithful to the Church, fully involved itself in the process of conciliar renewal, looking forward to the future with great hope.631

I. Period of 1967-1971
1. XVII Special Renewal Chapter. Rome 1967

This is a Chapter of transcendental importance for the life and mission of the Congregation. Together with the conciliar orientations, it listens to and welcomes the concerns and worries of the entire Congregation. With it, a deep and broad process of congregational renewal begins, which would be prolonged throughout the following years.

1.1. At the formative level, it drafted a document entitled Decree on Formation. In it we find very radical and innovating changes to set forth a new style of formation. It seeks the total renewal of formation, dealing with all the
dimensions, fields and stages of the formative process with great extent and pedagogical competence.

1st. Formation is solidly founded on the Claretian charism, taking up the spirit of our Fr. Founder and the experience of congregational tradition. The aim of formation is essentially missionary, making it clear from the beginning that the apostolic dimension should guide all other formative dimensions.632 It was a key document for the renewal of the congregational formation and, even now, because of its charismatic and pedagogical richness, it still is a constant source of formative inspiration.

2nd. The following points may be underscored as specially important:
* It is a document of global formation, not just a plan of studies.
* It takes on all the conciliar doctrine and orientations about formation.
* It is enriched with all the other Chapter documents that were already written or were being drafted.
* It does not explicitly repeal the O.S.G. Even more, it frequently quotes it. However, such substantial changes are introduced in formation, that it is practically abolished.
* The Prefecture of Formation is requested to develop a General Plan of Formation under the responsibility of the General Government.633

1.2. The Chapter gave the go-signal to the institution of the permanent diaconate634 in the Congregation and, with a new spirit, it tackled the theme of the brothers in the Decree on the Coadjutor Brothers, with several numbers dedicated to their formation.635 Among its orientations, the following may be highlighted:

* It is urgent to give the brothers a painstaking formation.636

* What is said in the Decree on Formation should be applied proportionately to the brothers.637

* The formation of the brothers should be organised with concrete programs, with a plan of formation for them and with specific times.638

* Mixed commissions should be formed, composed of brothers and other members of the Congregation both at the general and provincial levels.639

2. General Directory (1973)

On 6 January 1973 the General Directory requested by the Special Chapter640 was promulgated. Most of the second part was dedicated to formation, as well as chapter XIII of the first part that deals on the improvement of studies. It takes up the changes approved by the Special Chapter of 1967, retains a number of elements of the C.I.A and it introduces the formative faculties and orientations of the Congregation about the noviciate, valid until the forthcoming General Chapter (1973), in keeping with the Instruction Renovationis Causam (1969).641

In accordance with the General Chapter,642 a General Plan of Formation and a Plan of Studies643 are requested, as well as provincial formation plans644 and local regulations for our seminaries.645 The drafting of formative plans for brothers is also requested and guidelines are given for their elaboration.646 All the formative orientations that are given still presuppose that the formation keeps being imparted in our own academic centres.

3. Fr. Anthony Leghisa647
3.1. Renewal of the Noviciate

In 1970 the Instruction Renovationis Causam648 about the noviciate and the profession began to be implemented in the Congregation.649 First, a survey was made among all provincial governments, a study by an International Commission, and a proposal-consultation to the Congregation regarding some decisions to be made. Once the responses to the consultation were gathered, the General Government, on 27 June of the same year, promulgated a decree containing the norms and orientations that should be applied to our formation. It was not a matter of replacing the Decree on Formation of the Special Chapter of 1967, but rather confirming and boosting it with new perspectives. The aim was to reinforce and actualise our “religious-apostolic-Claretian” formation in order to make it more mature, authentic and efficacious.650

Among the faculties granted for experimentation, the following may be underscored by reason of their importance:

1st. The establishment of a period of Postulancy for all candidates in accord with the mind of the Renovationis Causam.
2nd. During the Noviciate, the introduction of formative activities outside of the noviciate itself, the pursuance of certain studies useful for the formation of the novices and a new style of relationship of the latter with the professed members of the Institute.
3rd. The acceptance of temporary bonds (or promises) before the temporal or perpetual profession.
4th. And the establishment of a special time of preparation for perpetual profession.651

3.2. Formation of the Missionary Brothers

In line with what was discussed in the 1967 Special Chapter, Fr. Leghisa wrote the circular letter Criteria for a right formation of the missionary brothers Criterios652 in which he addresses the theme of the formation of brothers. The idea of the circular “surfaced with the contact with our Junior Brothers of Salamanca last month of January.”653 It does not purport to be a doctrinal treatise but a message of cheer and encouragement for the brothers, as well as an analysis of the present and the future towards their promotion.

The renewal, promotion and formation of brothers should not be merely external, in structures and activities, but also internal, in the core of their vocation. To this end:654

1st. The mission and apostolate (exercised in various ways, both within the community and toward the outside) should be a fundamental dimension in their formation and in their life.
2nd. It is indispensable that the entire Congregation collaborate. To this end, it should be open, through understanding and dialogue, to this new spirit that animates the renewal of the brothers. All its members must strive to create a positive atmosphere to make it a reality.
3rd. In order for the renewal and promotion of the brothers to be fruitful, both should be the result of a healthy formation and preparation. This implies, on the part of everyone, the awareness of the need of this formation, the full and mature development of the personality of the brothers and the creation of formative structures and stages with the adequate contents and objectives.

3.3. Establishment of Permanent Diaconate

On the occasion of the approval of the diaconate by the Holy See,655 Fr. Leghisa addressed to the Congregation the circular letter On the establishment of permanent diaconate in our Congregation.656 Taking into consideration the historical importance of this approval, he deemed it fitting to make a commentary on the same.

First he explains the origin and the reasons for the Chapter decision to establish the permanent diaconate in the Congregation and the place of the deacons in it; then he offers some norms about them. Starting from the renewed Constitutions, which included them in n. 4 and in Chapter X of part II, he asserts, regarding formation:657

1st. In principle, the orientations given by the Holy See and the Bishops’ Conferences about the conditions for admission, the reception of the ministries of Lector and Acolyte, the exercise of the Order, etc., as well as about their academic and pastoral formation, must be followed. However, with regard to the last aspect, the Congregation reserves to itself the right to erect its own formative centres for this purpose.
2nd. Taking into account the stability of the permanent diaconate, in principle it should not be considered as a step toward the priesthood. The candidate should declare this intention in writing. However, if some deacon should at a later time decide to accede to the priesthood, he must solicit it from the Superior General. In the case of a positive answer, he should complete his studies.
3rd. In his Claretian life, he should exercise and experience the characteristics of a diaconal spirituality fitted to his state.