CHAPTER I THE FOUNDER, TRAINER – Claretian Formation

CHAPTER I

THE FOUNDER, TRAINER

I. PERSONAL EXPERIENCE

Claret was not a trainer in the strict sense. However, as a founder he had to exercise and carry out a formative function. He was with the missionaries in preparation for the Congregation. He was gradually gathering some missionaries for evangelization and educating them for this purpose. In 1849 he had managed to form a group of about sixty disciples for[1] preaching.

When he founded the Congregation, Claret was a teacher of his missionaries, especially for their witness. It was the “living form” that transmitted to the Congregation. It was also, to the extent of its possibilities, with its presence and coexistence in Vic, Cuba, Madrid, Segovia, Gracia and Rome.

He was a trainer for the word with conferences, conversations, and various performances, etc. He followed closely and with love the Congregation, taking care of it, its things and its interests. He collaborated directly and effectively in the general chapters with his interventions, orientations and guidelines to follow in the area of vocations, formation, government and apostolate.

He left us many testimonies and charismatic inspirations written about and for the Congregation, many letters with a strong formative flavor and, above all, his magnificent Autobiography. This is the most valuable contribution to the formation of their missionary children[2].

We can say synthetically that[3] Claret was a teacher of missionaries by his testimony, by the presence and coexistence with the missionaries when possible, and through his words in spiritual exercises, in lectures, in conversations and in writings. In this sense Claret formed not only with his word, but above all with his own life, being able to say as Saint Paul: Follow my example as I follow that of Christ (1Cor 11,1). [4]

II. CONGREGATIONAL EXPERIENCE

The reception and formation of new vocations was organized in the Congregation from the beginning, since the time of P. Founder, once the students were officially admitted to the Congregation. For all those who entered directly into the novitiate (without a prior time of reception) there was, as preparation for it, an aspirantate period in the house of the novitiate, which according to Fr. Founder, should be 15 days and with some formative activities explicitly indicated.

In fact, the second General Chapter (1862) , held at Gracia, besides accepting students, called for an aspiranting period before the year of trial and final admission for all those who wished to enter it. On the 9th of July, in the afternoon session, it was agreed to issue several decrees, among which one (n. 2) reads:

“that all the suitors as well as priests and students and brothers be for 15 days in the class of aspirants and that after these exercises are done they are admitted to the year of trial with some formality, which will be repeated mutatis mutandis at the end of the year for final admission” .[5]

As we know, after the Chapter, Fr. Founder immediately began to work on how to make this reception and on how to train candidates to be Sons of the Immaculate Heart of Mary. And so the first document of global formation, not only of studies, of the Congregation was born. After several vicissitudes, Fr. Founder sent him to Fr. Xifré on December 20, 1862 with the name of Regulatoroy in order that he serve as a formative guideline for the Congregation:

*This is to say that, considering how much it is worth to train young people in science and virtue when God calls them to the Congregation, I have thought of writing these Rules which I am pleased to accompany you with this, so that it is put into practice in all its parts, for this is the will of God and of Mary Most Holy, our dear Mother+[6].

All of them formed a set entitled Regulations for the Aspirants, Students and Teachers of our Congregation. [7]

1. Inspiration of the Claret training regulations

The last words of the saint have been interpreted in the Congregation as if the regulations were specially inspired by the Lord and the Virgin[8]. There is a lot of evidence to support this belief and tradition. Here are some of them:

. 11 In the History of the Congregation, Fr. Mariano Aguilar says:

As written (the Regulation), Sma. Our Lady inspired him in a special way, as the following words to Fr. Xifré in his letter make it suspect: ‘[…] because this is the will of God and of Mary Sma. Our dear Mother[9].

21. Fr. Clemente Serrat at the Apostolic Process of Vic stated:

As a superior of the Mission House of Segovia […]. In 1862 I accompanied the V. from Madrid to Gracia (Barcelona) where he presided over the general meeting, which I also attended. At the request of the Fathers of the Congregation, V. was charged with correcting the Constitutions of the Congregation in accordance with the instructions of the S. Congregation of Bishops and Regulars. Later added a chapter for the aspirants and students, inspired by the special SSMA. Virgin, according to the Hearing of P. Lorenzo Font, on which did not make the S. Congregation any observation. As I heard Fr. Xifré say, the same Pope was interested in the person responsible for examining the Constitutions for their prompt approval[10].

. And Fr. Lorenzo Font, for his part, testified, stating the following:

As a list of some Fathers who attended the various chapters held in Vich and Gracia, I know that the Venerable personally presided those sessions aimed mainly at dealing with the formation of the early Constitutions of the Institute. The same Venerable wrote the Rules of Our Institute’s novitiate and scholasticate, having himself written at the beginning that the Virgin Mary. had inspired him to want it to be observed as literally written. This is clear to me from the printed notebook given to us novices. It is very important to note that this regulation, having been presented together with the Institute’s Constitutions in Rome, while these were subject to many amendments, the Rules were adopted without any reservation or amendment[11].

2. The companion in the Aspirantat

According to the Regulations, aspirants (priests, students and brothers) must be welcomed in a community of the Congregation, cared for with affection by those responsible and helped with vocational discernment. For this they must stay in the house for 15 days and will be very obedient to the teacher. He, personally or through the Assistant, will teach them with kindness all that is appropriate in the moral, educational and material order. They are also given various occupations and tasks to know the Congregation, to conform their spirit to the spirit of the Congregation and to consolidate their will with special purposes proper to the path of perfection that they are about to embark upon. The specific occupations to which they are referred are:

“11. Read and learn about the Institute’s Constitutions and practices. 21. Form according to them the spirit, doing spiritual exercises, and in them general confession since they entered into the use of reason. 31. To write and write the purposes in accordance with the perfection required by the new state. 41. To occupy the time remaining in what the Master has available”. [12]

Finally, if during this time they give hope of being called to the Congregation, they will start the year of trial.

3. The Master of novices

3.1. Personality

In order to train the novices and to be able to fulfill his function of guiding, teaching and[13] regulating the life of the novitiate, the Master must be for everyone *light, path, father, teacher and example +[14].

The person called to carry out *this most important office+ must be a member of the Congregation, who gathers and possesses *the qualities of maturity, kindness, discretion and knowledge that are required for this function+. [15]

3.2. Functions

In the exercise of his duties, the Master must take into account, in particular, the following obligations:

must be a man devoted to God and the Virgin “in order to reach those lights, which to perform well his duties needs +, [16]

to be faithful to the Superior “always acting with his dependence, and never authorizing anything contrary to its provisions or his express or presumed will ,+[17]

and, in relation to the novices, will be Father, Teacher and Physician (and psychologist), and will take care of their spiritual and corporal health:

*[… ] for whom he must be Father, looking much for their health of soul and body: Teacher, teaching them the virtues with words and example: Physician, investigating their ailments, and prescribing remedies according to the diseases and temperaments of each+ .[18]

Regarding spiritual health, the Master will help the novice to form his missionary personality and accompany him in his vocational growth. It will offer you formative orientations, initiate you in prayer and spiritual life, instill in you the proper missionary attitudes and help you to overcome temptations. With the novice you will have a personal contact to know him more intimately and help him in his vocation: [19]

*Those who are in the year of trial must deserve much attention because of the special temptations they suffer: listen to them therefore with patience, even if they are childish or heavy; Encourage and comfort them, giving them sound and prudent advice. When you see someone sad or self-absorbed, call him immediately, examine the cause, and apply the appropriate remedy.[20]

As regards body health, the Teacher will be particularly interested in all that may affect him, such as food, clothing, work, study, laziness or idleness, type of mortification and participation in recreation. In cases of illness, the appropriate*diseases and temperaments of each patient shall be reported[21] and appropriate remedies prescribed to +.[22]

3.3. The Master’s Assistant

To assist the Master, a helper will be assigned[23]:

*He shall be chosen in the same way, and shall have the same spirit and qualities as the Master+[24].

Having these conditions, he will work closely with Maestri and replace him when necessary:

*His duties consist in substituting him, and in his absence or defect to do as he has been told; Then giving him an exact account of all that happened and practicing, and bearing in mind that, just as if it is fulfilled, the merit of both will be great so would also be serious responsibility if it is omitted.[25]

4. The Pedagogue of students

4.1. Personality

The teacher of the students of the Immaculate Heart of Mary, “will be chosen by the local Superior for the time that he deems appropriate, who must ensure that he is always one of the most observant and virtuous of the Congregation”[26].

He will be a mature man, with educational qualities (kindness, self-control) and great respect for the students:

“The Pedagogue of the students of the Immaculate Heart of Mary must be gentle, kind, as modest and serious; He shall never be angry with them, nor shall he say to them words of authority, or call them names (…)”. [27]

4.2. Formation requirements in the Congregation

In the field of virtue, students, although they should aspire to be adorned with all virtues[28], nevertheless, will seek those which have a direct relationship with study so that the trinomial science-virtue-devotion retains the right proportion and harmony in their lives[29]. They shall take into account the following criteria:

The first virtue to be sought is humility of understanding and will

“…humility is the first virtue that students must strive to acquire (…)” [30]

“(…) must begin with the humility of understanding and will; For this reason they will reject every thought of vanity, pride and pride; They shall not be pleased in the functions which they perform and which they perform well, nor shall they like to be praised; At the moment they will refer everything to God; Thinking that they have received from God the talent and all they have, and everything is to be returned to him: otherwise they would be thieves of the glory of God; and worthy of the Lord to take away his grace. Never shall anyone be despised or preferred, however short; Usually the shorter ones are more humble and not infrequently God uses them for big things in his Church. Always remember the words of Jesus who says to you: “Learn from me, I am meek and humble in heart, and so you will find rest for your souls. [31]

The second is the right to study, so as never to lose sight of the objective of training:

“(…) the second must be the righteousness of the intention that they have in their studies, which to the truth should not be any other aim than to become more and more suitable for ever promoting the greater glory of God and the good of souls; Therefore in their prayers they will ask the Lord to make them suitable ministers of his own and powerful in words, deeds and examples”. [32]

And the third, the intense and balanced application to study, accompanied by obedience and mortification:

“(…) the third virtue of students must be applied to study, and so they will apply with tenacity, constancy and perseverance, but in such a way that their application to sciences does not make them forget the other virtues, It will not stifle or weaken their piety and devotion”[33].

“Application must be accompanied by obedience and mortification. Obedience is exercised by studying well what the Preceptor points out, even if some disgust is felt, and obedience will be increased by a point and its merit will be increased if in free time and on holidays those subjects are reviewed once learned, to remember and understand them better”.[34]

4.3. Functions

The tasks of the educator are in line with the training requirements for students as outlined by P. Founder. Thus, the trainer:

Promote a harmonious formation in piety and in the acquisition of science and virtue (humility, modesty, mortification of passions and will):

“Three things must be taken care to promote in the students, namely: piety, virtues and sciences, all at once. The piety, the Pedagogue will take care that none of the students fail to spiritual exercises and practices of devotion, will see that all do it and do it well, and by this teach them the way to make mental prayer, how they should hear Holy Mass and receive the Sacraments of penance and communion, not by custom or by command, but with love, fervor and devotion, drawing ever more graces from these Sacraments. Always taking care to keep a holy balance, because sometimes there are students who abandon the Sacraments and prayers for study, or do it badly, with displeasure and as for force; and others who are so devoted to the frequency of sacraments, prayers and pious readings that do not comply with the study, the latter must be made to understand that they must cut something from their devotions in order that they can perform well their duties, and that with them they will please God”. [35]

“The Pedagogue must take care that students, in addition to devotion, exercise virtues, especially humility, modesty, mortification of the senses, passions and especially of the will (…)”.[36]

Encourage study, both common and personal, and use of time:

“The Pedagogue will take care that students do not waste time miserably, but make good use of it (…) Experience has shown that students, although great and advanced in their career, They are more useful if during the study hours they all gather in a room or common room, supervised by the Pedagogue, without allowing anyone to move until the time limit or time set for the study (…) since it can not leave the common room until the time set for the study”. [37]

Provide methodological guidance to better use in the study:

“It is not advisable to load the students with a big lesson in difficult subjects every day, because it overwhelms and tires them; It is better to give them a regular lesson, leaving room for other easy and pleasant subjects such as languages, natural sciences, etc.; Thus they study with pleasure, get tired less and even the same variation is rest, and take advantage of it a lot”. [38]

Facilitate the completion of individual and additional studies, according to the personal qualities of the trainees:

*However, if any student has more talent and memory than he or she has time after their respective lessons are known and understood well, let them tell the appropriate person and the appropriate arrangements will be given+.[39]

“And if any of you is of precocious talent and happy memory who knows and understands the lesson before others, books and other classes will be provided to take advantage of you and thus you will be usefully entertained, (…)+.[40]

And he shall take great care of the health of his servants

“Some students become ill-treated for three reasons: 1) By reading, studying or writing immediately after eating. 2) Having the body very tilted over your chest while studying or writing. 3) Being on your knees for a long time. The Pedagogue must be very careful that the common enemy does not take one of the students, who always seeks the best, and this is how he uses them and sometimes takes their lives with these imprudences”. [41]

4.4. Attitudes and behaviors

To carry out their duties, the educationalist will encourage appropriate personal attitudes and pedagogical behaviour. Thus:

He will be aware of the highest mission entrusted to him:

“The Pedagogue will think of the excellence of the destiny entrusted to him, which is no less than training virtuous, wise and able missionaries Oh, what a great prize he is expected in heaven if he does well! If teaching ignorant is so meritorious what will be the merit that will take the Pedagogue who will teach students of the Congregation to be good for themselves and suitable to save the souls of their neighbors?” . [42]

Will give lectures and lectures as necessary:

“The Pedagogue (…) to acquire these and other virtues will serve you very much reading of Rodriguez, Escarameli and others, and the talks that have to be done”.[43]

Will kindly make the appropriate corrections:

“(…) When one makes a fault or does not know the lesson for lack of application or other cause guilty, the Pedagogue admonishes him, and if necessary the penitence that the Superior has for convenient” The Teacher[44]

And will work in close union and collaboration with the Superior of the community

“Between the Superior and the Pedagogue there must always be the greatest possible harmony, so that the Superior can make every confidence of the Pedagogo and this without reservation will tell the Superior all the good and bad of the students, and with the same Superior shall consult on the means which he deems prudent should be put to work in order to remove some defect, acquire some virtue, or advance in piety and sciences; but nothing will alter without first consulting”. [45]

“The Teacher and the Superior shall jointly draw up a plan or distribution of time according to the classes and occupations of the students”. [46]

[1] Cf. EC, I, p. 305. Some of these disciples were members of the Apostolic Brotherhood.

[2] The formative magisterium of Claret also extends to other writings such as L’Egoismo Vinto, Letter to the Theophilus Missionary, Pastorales, Orientations for the Seminars of Santiago de Cuba and El Escorial y el Colegial Instruido.

[3] Cf. PGF 110; cf. also, J. M. VIÑAS, Formed in the Forge of the Spirit and of the Heart of Mary, Notebooks of Claretian Formation, 7; Prefecture General of Training, Rome 1990, pp. 13-14.

[4] ? Cf. Aut 340; 388; CC 77.

[5] ? II General Chapter (1862), AGCMF, AD, 1, 11. This established an aspiring period for all candidates prior to the year of probationary.

[6] ? Letter to P. J. Xifré, Madrid, 20-12-1862: EC II , pp. 576-577.

[7] ? Cf. A. LARRAONA, Los Capítulos de las Constitu: Studia Claretianaciones relativos a los estudiantes y al Prefecto, 1 (1963), pp. 8-41 J. M. LOZANO, CCTT, pp. 271-298; J. M0VIÑAS, La Formación del Misionero en la Congregación según el Padre Fundador San Antonio M0Claret: Cuadernos de Formación Claretiana, 1, Prefectura General de Formación, Rome 1987, 24 pp; J.M. VIÑAS, The formation of missionary novices according to the Founder, San Antonio M0Claret: Cuadernos de Formación Claretiana, 2, Prefectura General de Formación, Roma 1988, 20 pp

This Regulation was of such importance in the future formation organization of the Congregation that:

11. It became part of the constitutional text with some variations. It was in fact included as an Appendix in the Constitutions of 1862 (the same as those of 1857 with the variants introduced by the General Chapter of 1862) and thus sent to Rome for approval in the first months of 1863. Later, the Appendix became part of the constitutional text adopted for a decade on 25 December 1865. Finally, it was incorporated in the text of the Constitutions when they were definitively approved on 11 February 1870 and when they were amended in 1924.

21. With it, through its inclusion in the Constitutions, the foundations were laid for the organization of academic formation and the realization of studies that developed subsequently in the Congregation (cf. Fr. SCHWEIGER, circular De studiis in Congregatione impense fovendis, Annales, 45 (1959-1960), pp. 155-156; also, Ordo Studiorum Generalis (O.S.G), Romae 1959, Proemium, pp. X-XII).

[8] ? Cf. A. LARRAONA, Ib. ; B: ARROYO, The Prefect in our Colleges, in Colegio Claretianos (Castilla), Santo Domingo de la Calzada, volume IV, n. 18, pp. 437-447.

[9] ? Cf. M. AGUILAR, Historia de la Congregación de Misioneros Hijos del I. Corazón de María, tomo I, Barcelona 1901, p. 109.

[10] ?PAV. Sesión 55, art. 90

[11] ?PAV. Sesión 95, art. 90

[12] ? Regulation for the Aspirants, Probandos,…, J. M. VIÑAS, o.c., 2, nos. 12-14).

[13] ? Cf. Ib., n. 1.

[14] ? Ib. n. 9.

[15] ? Ib. n. 1.

[16] ? Ib., n. 2.

[17] ? Ib., n. 3. *If I observe someone without a vocation or with bad habits, on which he will keep a close watch, make the appropriate reflections to him and show it to the Superior without loss of time. It will also give him knowledge of talent, health and other qualities of each; for which he will have a list of them all formed (Ib., n. 8).

[18] ? Ib., n. 4.

[19] ? *For the soul: Ascetic lectures will be given to them in spirit, and it will be reported whether they all do meditation, spiritual reading, visits to Shem. and the examinations. In the recreation will always be with them, infusing them the detachment of their homeland, of their parents and relatives, the spirit of mortification and self-denial: never let them go alone to the gate; have particular friendships: and so to avoid them, he will be very vigilant, be very accurate in silence, and not disguise the fact that one enters the room of another; Also providing that every day they change of companion in the recreos +(Ib., n. 6; cf. también, n. 7).

[20] ? Ib., n. 7; cf. también, n. 8.

[21] ? *For the body: Will look if they have necessary as well in dress as in food; if one works too much, if in the study is with bad physical position, if it does it in forbidden hours: if one gives to the idleness or is carried away of the laziness, finally if without permission of the Superior they are made mortifications not authorized by the Constitutions. He will also ensure that no one is absent from recreation, and that for health they are ordered (Ibid., n. 5).

[22] ? Cf. n. 5.

[23] ? *(…) but as this burden is heavy, it may have an auxiliary with the name of Helper + (Ib., n. 9).

[24] ? Ib., n. 10.

[25] Ib., no. 11.

[26] ? J. M. VIÑAS, o.c. , 2, n. 179.

[27] Ib., n. 187.

[28] ? Cf. Ib., n. 170.

[29] ? Cf. Ib., n. 182.

[30] ? Ib., n. 171.

[31] Ib., n. 170.

[32] ? Ib., n. 171.

[33] ? Ib., n. 171; cf. también, n. 182.